The Eco-Tourism and Ways That Have Shaped Eco-Tourist Experience

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Updated: Nov 12th, 2021

Table of Contents

1. Ways that have shaped the eco-tourist experience

2. The meaning is conveyed through tourists’ experience
3. Local and global consequences of Eco-tourism
4. Works Cited

Eco-tourism commonly referred to as alternative tourism is witnessing substantial rapid growth globally in the tourism industry,
generating billions of monetary income to various economies annually. This special kind of tourism involves eco-tourists
traveling to discover, enjoy and engage the attractive and interesting nature, in a manner that does not degrade the
environmental surroundings. Traveling to enjoy and engage with people in their indigenous setting in a respectful and
supportive manner to the people is also an aspect of eco-tourism.

This kind of tourism is greatly concerned with sustainable development within the society that is, it should promote and protect
environmental conservation programs, empower local communities while entertaining and educating tourists (Carrier &
Macleod, 2003, pg.315).

Eco-tourism has failed in its social and environmental responsibility.

Ways that have shaped the eco-tourist experience

Modern society’s truth and reality have been disrupted by the modern fascination for “real life” and “authenticity.” The tourism
industry has not been spared either. The modern man inclusive of ecotourists is experiencing a life that is inauthentic, unreal,
and contrived. According to Fjellman (1992), the modern American imagination calls for the reality which is attained through
formulating the absolute fake. Modern society is structurally divided into the front “staged authenticity” and the back “the
reality.” Since tourists’ goals are not achieved through the front, they are turning to the back region in their quest for the real
experience (Stuart, 1997).

Inauthentic or false tourist’s attraction products are being masked and staged as true and real to entice tourist, who is
perceived to be contented with inauthentic experiences. After the realization of this “staged authenticity,” the modern tourist is
keener to search and experience the real tourist products, the real-life lived, the real natives, and their real practices
(MacCannell, 1973, p.95). According to Fjellman (1992) ecotourist in most cases encounters a different experience from what is
being represented in the tourist languages and signs.

In the postmodern condition, these representations lose their connections with reality, hence the ecotourists end up
experiencing what they did not expect, i.e. something surreal and/or hyperreal, at the postmodern tourist’s sites. The
representation language and signs are exposed as commodities for tourists’ attraction and consumption, and what they
experience is simulacra and simulation, but not the reality.

Croton (1995 p.81) argued that wildernesses, which are tourist sites, are places whose ecosystems are still “untouched” and
that their protection must be guaranteed. In the postmodern world, tourists should consume the wilderness, a “touristic
commodity” with a sense of care and protection as they are part of that ecosystem. However, the civilized men and women in
their perception there is nothing of more value wildernesses can offer their raw state. His ideas were supported by Vivanco
(2001, pg 103)
Urry (1992, pg. 172) argued that tourist experiences are mostly shaped by observing something visually extraordinary, different,
and distinguished from ordinary tourist adventure and experience. This leads to the discussion on various ways on how Eco-
tourist experience is shaped as well as the agents involved and responsible for shaping eco-tourists experiences.

Urry (1992, pg. 177) maintains that sight is the most superficial experience and that ecotourists are no longer mere sightseers
but keen to experience the “real authentic locals”. Tourists are experiencing representation of sites and events through language
and signs which they utilize in the search for authenticity. Such representations build the belief that something “real” i.e. a site
or object must be in existence, hence the experience of authenticity is meaningfully shaped (Stuart, 1997).

The eco-tourist experience has been shaped through the commoditization of tourism among the local communities. This
involves presenting services and commodities that attract tourists. Such commodities and services include the local customs,
feasts, rituals, as well as ethnic arts. These services are produced and performed solely for tourist’s consumption. Sexual
services offered to tourist through tourists-centered prostitution has posted as a major commodity that has shaped eco-
tourists experience.

In the quest to shape eco-tourist experience, commoditization has been blamed for consequentially destroying the authenticity
of local cultural products aimed at attracting tourists, in addition to destroying human relations between the locals and tourism
activities, through “staged authenticity”(MacCannell, 1973). The staged authenticity involves presenting tourists with more
contrived cultural products, with spectacular decorations to look authentic, to attract tourists. Eco-tourists experience has been
shaped by the sale of attractive “fake products” to tourists which have been given the image of being genuine products. This
act is usually commandeered by the tourists’ hosts, agencies, and in some cases by the locals.

MacCannell declared “Staged authenticity” as a threat to eco-tourists yearning for aunthe tic experiences. He noted that
tourist’s experiences were shaped by false touristic consciousness, as a result of the staging contrived attraction products, and
being misled to accept the products as authentic. The modern tourist experience is therefore ruined inauthenticity, as tourists
are preoccupied with false consciousness about tourism attractions. Authentic interesting sights specifically in their natural
setting have done a great contribution, to shape tourists’ image about the destination intended to be toured (Bhattacharyya,
1997 pg.379).

The sexual attraction is an agent which has shaped eco-tourists experiences. According to Desmond, the Hawaii state of the
USA, is characterized by exploitative sexual experiences to tourists. In a tourists bus ride, strangers are expected to caress and
kiss publicly, an act that can be dehumanizing to tourists. This is enforced intimacy with total strangers and women are
cautioned that if they don’t adhere to the rules, they would spend the night with five big men. Tourists’ bodily experiences are
shaped through such intimate experiences. Heterosexual sex, as well as romance orgies, is openly staged on the island. This is
a morally degrading eco-tourist experience, even though it is contributing to the growth of tourism in various parts of the world.

McLaren (2003, pg 443) noted that the modern forms of tourists experiences are increasingly becoming non-sustainable, and
they are characterized by high consumption manner which is highly destroying and exploitative to the relations between the
local people and tourists, socially and culturally. Eco-tourists should ask themselves, “Why am I traveling? How can I help
change the destructive aspect of the travel industry?” (McLaren, 2003, pg.443). With answers to these questions, their
traveling experiences will be greatly shaped, through self-consciousness and awareness of various experiences

Generally, ecotourism experiences have been shaped on the negative aspect of commoditization and “staged authenticity” by
tourism agents and other stakeholders in the tourism industry. Tourists should therefore search for authenticity in the presented
attraction products. The locals should benefit socially and economically from the tourist activities and the greatest reward
should be the conservation and protection to the environment as well as the local people’s culture.

The meaning is conveyed through tourists’ experience

The meaning conveyed through the experience of commoditization is that the eco-tourism experience is building and growing
up through exploitative means to the local culture and its people. This growth is making the otherwise local tourists attraction
products and human relations lose their meaning, aesthetic value, and their authenticity. The ease at which local cultural
products can be commoditized by virtually anybody, without the stakeholder’s consent can lead to exploitation of the local
people (Cohen, 1988: 372).

Eco-tourist ought to be more knowledgeable about the authenticity of what they expect when touring various sites. Through
the knowledge from analysts and other credible sources of information on attraction sites or products, eco-tourist will be able
to disregard “staged authenticity” of attraction sites and products as contrived and inauthentic.
The use of sexual activities as a form of attracting eco-tourists and promoting their experience is conveying the message that
respect to the moral aspect of tourism activities has lost its meaning. Some of the local communities have even lost their self
respect to cultural and moral values in the quest to promote and build tourists’ experiences.

Local and global consequences of Eco-tourism

The ‘planned’ development of ecotourism in designing ecotourism sites is not measuring up to its social and environmental aims.
Just like conventional tourism, alternative (eco-tourism) is highly criticized for environmental exploitation and disrespect to the
local population in many instances. Eco-tourism is aimed at supporting local people while respecting them, but it frequently
disregards this accord. This is evidenced in the case of developing Montego Bay in Jamaica and the Del Este National park in
Dominica Republic. In these two countries, eco-tourism hurts the natural environment as well as the relationship of people
around tourists’ areas. The environment and social context of ecotourism have been ignored

In Montego Bay, the city population as a result of the rapid growth of eco-tourism has led to more pressure on social amenities,
which consequently affects the environment. Waste and sewerage facilities in the city have not been expanded to absorb this
congregation. This has resulted in a lot of rubbish and pit latrines effluvia being washed down gullies to the bay. Moreover, the
construction of tourists’ hotels has filled up environmentally sensitive coastal areas. (Carrier & Macleod, 2003, pg.319-320).

Global and local inequalities are highly evident in ecotourism through the exploitation of resources The closure of important
areas of the beach on the Montego Bay in Jamaica is one of the disrespect to local people which reinforces global inequality.
The relationship between the local people and international ecotourists has been highly affected. The inequality demonstrates
the foreigners are more important and superior while the locals inferior and not prioritized in matters regarding the ecotourism
sites. Locals are restricted from accessing the beach, and the privilege is preserved to the tourists.

Another environmental consequence of eco-tourism is evidenced in Jamaica, specifically in the fishing industry. The growth of
eco-tourism led to many people migrating to towns with hopes of securing jobs in the industry. Unable to secure jobs many
resulted in fishing, leading to divisions and conflicts between the local fishers and the intruders (Carrier & Macleod, 2003, pg.
320). In Del Este Park in Dominica, the park move to divide its waters had altered the locals’ subsistence practice i.e. fishing.

Fishers were restricted from fishing in some waters, and the park did nothing to compensate them. Growth of tourism has also
been criticized for heightened tensions between the local fishers and the tourism site operators. In both Bayahibe in the
Dominica republic and Montego Bay in Jamaica, growth of eco-tourism has affected the coastal waters, and the surrounding
local people are forced to live on agriculturally unproductive fishing environments. (Carrier & Macleod, 2003, pg. 323).

Development of the Del Este National park in the Dominica Republic has contributed to dislocation of about 100 people from
their land to pave way for expansion of the park.

Eco-tourism is supposed to promote the social and environmental status in society, as opposed to ordinary tourism. On the
contrary, eco-tourist experiences are proving socially exploitative. Commoditization and “staged authenticity” of tourist
attraction products have greatly shaped eco-tourists experiences negatively. The use of sexual activities as a means of
promoting tourism has portrayed eco-tourism in a negative image which is exploitative in social, cultural, and moral
perspectives. Eco-tourism has led to various local and global consequences, among them heightened conflicts between local
people and the eco-tourist. Eco-tourism has failed in promoting sustainable development within communities.

Works Cited
Bhattacharyya, D., P. “Mediating India: An Analysis of a Guidebook.” Annals of Tourism Research. 24: 2 (1997): 371-389.

Carrier, J. and MacLeod, D. Bursting the Bubble: The Socio-Cultural Context of Eco-tourism Glasgow. University of Glasgow,
2003.

Cohen, E. “Authenticity and Commoditization in Tourism” Annals of Tourism Research, 15: (1988) 371-386.

Cronon, W. The Trouble with Wilderness; or, Getting Back to the Wrong Nature. New York. W. W. Norton & Co., 1995.

Fjellman, S., M. Consumption and Culture Theory. Boulder, CO. Westview Press, 1992.

MacCannell, D. “The Tourist: Staged Authenticity.” A New Theory of the Leisure. 1 (1989): 91-107.

McLaren, D. Rethinking Tourism. Bloomfield, CT. Kumerian press, 2003.

Stuart, H. Cultural Representations and Signifying Practices. London. Open University Press, 1997.

Urry, J. “The Tourist Gaze: Revisited.” American Behavioral Scientist. 36: 2 (1992): 172.

Vivanco, L., A. “The Work of Environmentalism in an Age of Televisual Adventures.” Cultural Dynamics 16:1 (2001): 102-127.

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