cultural and historical tourism

Advisory Council on Historic Preservation

Each year, millions of travelers visit America’s historic places. The National Trust for Historic Preservation defines heritage tourism as “traveling to experience the places, artifacts, and activities that authentically represent the stories and people of the past and present.”  A high percentage of domestic and international travelers participate in cultural and/or heritage activities while traveling, and those that do stay longer, spend more, and travel more often. Heritage tourism creates jobs and business opportunities, helps protect resources, and often improves the quality of life for local residents.

The ACHP has encouraged national travel and tourism policies that promote the international marketing of America’s historic sites as tourism destinations. The ACHP also engages in ongoing efforts to build a more inclusive preservation program, reaching out to diverse communities and groups and engaging them in dialogue about what parts of our national legacy should be more fully recognized, preserved, and shared. 

The ACHP developed Preserve America , a national initiative to encourage and support community efforts for the preservation and enjoyment of America’s cultural and natural heritage. In partnership with other federal agencies, the initiative has encouraged the use of historic assets for economic development and community revitalization, as well as enabling people to experience and appreciate local historic resources through heritage tourism and education programs. These goals have been advanced by an Executive Order directing federal agencies to support such efforts, a community designation program, and a recognition program for outstanding stewardship of historic resources by volunteers.

From 2004-2016, over 900 Preserve America Communities   were designated in all 50 states, the District of Columbia, and two territories, as well as nearly 60 Preserve America Stewards . Many Preserve America Communities are featured in “Discover Our Shared Heritage” National Register on-line travel itineraries . From 2006 through 2010, the National Park Service (in partnership with the ACHP) awarded more than $21 million in Preserve America Grants   to support sustainable historic resource management strategies, with a focus on heritage tourism. 

These links are being provided as a convenience and for informational purposes only; if they are not ACHP links, they do not constitute an endorsement or an approval by the ACHP of any of the products, services or opinions of the corporation or organization or individual. The ACHP bears no responsibility for the accuracy, legality, or content of the external site or for that of subsequent links. Please contact the external site for answers to questions regarding its content, including its privacy policies.

Related resources.

UN Tourism | Bringing the world closer

Ethics, culture and social responsibility.

• Global Code of Ethics for Tourism
• Accessible Tourism

Tourism and Culture

• Women’s Empowerment and Tourism

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The convergence between tourism and culture, and the increasing interest of visitors in cultural experiences, bring unique opportunities but also complex challenges for the tourism sector.

“Tourism policies and activities should be conducted with respect for the artistic, archaeological and cultural heritage, which they should protect and pass on to future generations; particular care should be devoted to preserving monuments, worship sites, archaeological and historic sites as well as upgrading museums which must be widely open and accessible to tourism visits”

UN Tourism Framework Convention on Tourism Ethics

Article 7, paragraph 2

This webpage provides UN Tourism resources aimed at strengthening the dialogue between tourism and culture and an informed decision-making in the sphere of cultural tourism. It also promotes the exchange of good practices showcasing inclusive management systems and innovative cultural tourism experiences .  

About Cultural Tourism

According to the definition adopted by the UN Tourism General Assembly, at its 22nd session (2017), Cultural Tourism implies “A type of tourism activity in which the visitor’s essential motivation is to learn, discover, experience and consume the tangible and intangible cultural attractions/products in a tourism destination. These attractions/products relate to a set of distinctive material, intellectual, spiritual and emotional features of a society that encompasses arts and architecture, historical and cultural heritage, culinary heritage, literature, music, creative industries and the living cultures with their lifestyles, value systems, beliefs and traditions”. UN Tourism provides support to its members in strengthening cultural tourism policy frameworks, strategies and product development . It also provides guidelines for the tourism sector in adopting policies and governance models that benefit all stakeholders, while promoting and preserving cultural elements.

Recommendations for Cultural Tourism Key Players on Accessibility 

UN Tourism , Fundación ONCE and UNE issued in September 2023, a set of guidelines targeting key players of the cultural tourism ecosystem, who wish to make their offerings more accessible.

The key partners in the drafting and expert review process were the ICOMOS International Cultural Tourism Committee and the European Network for Accessible Tourism (ENAT) . The ICOMOS experts’ input was key in covering crucial action areas where accessibility needs to be put in the spotlight, in order to make cultural experiences more inclusive for all people.

This guidance tool is also framed within the promotion of the ISO Standard ISO 21902 , in whose development UN Tourism had one of the leading roles.

Download here the English and Spanish version of the Recommendations.

Compendium of Good Practices in Indigenous Tourism

The report is primarily meant to showcase good practices championed by indigenous leaders and associations from the Region. However, it also includes a conceptual introduction to different aspects of planning, management and promotion of a responsible and sustainable indigenous tourism development.

The compendium also sets forward a series of recommendations targeting public administrations, as well as a list of tips promoting a responsible conduct of tourists who decide to visit indigenous communities.

For downloads, please visit the UN Tourism E-library page: Download in English - Download in Spanish .

Weaving the Recovery - Indigenous Women in Tourism

This initiative, which gathers UN Tourism , t he World Indigenous Tourism Alliance (WINTA) , Centro de las Artes Indígenas (CAI) and the NGO IMPACTO , was selected as one of the ten most promising projects amoung 850+ initiatives to address the most pressing global challenges. The project will test different methodologies in pilot communities, starting with Mexico , to enable indigenous women access markets and demonstrate their leadership in the post-COVID recovery.

This empowerment model , based on promoting a responsible tourism development, cultural transmission and fair-trade principles, will represent a novel community approach with a high global replication potential.

Visit the Weaving the Recovery - Indigenous Women in Tourism project webpage.

Inclusive Recovery of Cultural Tourism

The release of the guidelines comes within the context of the International Year of Creative Economy for Sustainable Development 2021 , a UN initiative designed to recognize how culture and creativity, including cultural tourism, can contribute to advancing the SDGs.  

UN Tourism Inclusive Recovery Guide, Issue 4: Indigenous Communities

Sustainable Development of Indigenous Tourism

The Recommendations on Sustainable Development of Indigenous Tourism provide guidance to tourism stakeholders to develop their operations in a responsible and sustainable manner within those indigenous communities that wish to:

• Open up to tourism development, or
• Improve the management of the existing tourism experiences within their communities.

They were prepared by the UN Tourism Ethics, Culture and Social Responsibility Department in close consultation with indigenous tourism associations, indigenous entrepreneurs and advocates. The Recommendations were endorsed by the World Committee on Tourism Ethics and finally adopted by the UN Tourism General Assembly in 2019, as a landmark document of the Organization in this sphere.

Who are these Recommendations targeting?

• Tour operators and travel agencies
• Tour guides
• Indigenous communities
• Other stakeholders such as governments, policy makers and destinations

The Recommendations address some of the key questions regarding indigenous tourism:

Download PDF:

• Recommendations on Sustainable Development of Indigenous Tourism
• Recomendaciones sobre el desarrollo sostenible del turismo indígena, ESP

UN Tourism/UNESCO World Conferences on Tourism and Culture

The UN Tourism/UNESCO World Conferences on Tourism and Culture bring together Ministers of Tourism and Ministers of Culture with the objective to identify key opportunities and challenges for a stronger cooperation between these highly interlinked fields. Gathering tourism and culture stakeholders from all world regions the conferences which have been hosted by Cambodia, Oman, Türkiye and Japan have addressed a wide range of topics, including governance models, the promotion, protection and safeguarding of culture, innovation, the role of creative industries and urban regeneration as a vehicle for sustainable development in destinations worldwide.

Fourth UN Tourism/UNESCO World Conference on Tourism and Culture: Investing in future generations. Kyoto, Japan. 12-13 December 2019 Kyoto Declaration on Tourism and Culture: Investing in future generations ( English, French, Spanish, Arabic, Russian and Japanese )

Third UN Tourism/UNESCO World Conference on Tourism and Culture : For the Benefit of All. Istanbul, Türkiye. 3 -5 December 2018 Istanbul Declaration on Tourism and Culture: For the Benefit of All ( English , French , Spanish , Arabic , Russian )

Second UN Tourism/UNESCO World Conference’s on Tourism and Culture: Fostering Sustainable Development. Muscat, Sultanate of Oman. 11-12 December 2017 Muscat Declaration on Tourism and Culture: Fostering Sustainable Development ( English , French , Spanish , Arabic , Russian )

First UN Tourism/UNESCO World Conference’s on Tourism and Culture: Building a new partnership. Siem Reap, Cambodia. 4-6 February 2015 Siem Reap Declaration on Tourism and Culture – Building a New Partnership Model ( English )

UN Tourism Study on Tourism and Intangible Cultural Heritage  

The first UN Tourism Study on Tourism and Intangible Cultural Heritage provides comprehensive baseline research on the interlinkages between tourism and the expressions and skills that make up humanity’s intangible cultural heritage (ICH). 

Through a compendium of case studies drawn from across five continents, the report offers in-depth information on, and analysis of, government-led actions, public-private partnerships and community initiatives.

These practical examples feature tourism development projects related to six pivotal areas of ICH: handicrafts and the visual arts; gastronomy; social practices, rituals and festive events; music and the performing arts; oral traditions and expressions; and, knowledge and practices concerning nature and the universe.

Highlighting innovative forms of policy-making, the UN Tourism Study on Tourism and Intangible Cultural Heritage recommends specific actions for stakeholders to foster the sustainable and responsible development of tourism by incorporating and safeguarding intangible cultural assets.

UN Tourism Study on Tourism and Intangible Cultural Heritage

• UN Tourism Study
• Summary of the Study

Studies and research on tourism and culture commissioned by UN Tourism

• Tourism and Culture Synergies, 2018
• UN Tourism Study on Tourism and Intangible Cultural Heritage, 2012
• Big Data in Cultural Tourism – Building Sustainability and Enhancing Competitiveness (e-unwto.org)

Outcomes from the UN Tourism Affiliate Members World Expert Meeting on Cultural Tourism, Madrid, Spain, 1–2 December 2022

UN Tourism and the Region of Madrid – through the Regional Ministry of Culture, Tourism, and Sports – held the World Expert Meeting on Cultural Tourism in Madrid on 1 and 2 December 2022. The initiative reflects the alliance and common commitment of the two partners to further explore the bond between tourism and culture. This publication is the result of the collaboration and discussion between the experts at the meeting, and subsequent contributions.

Relevant Links

• 3RD UN Tourism/UNESCO WORLD CONFERENCE ON TOURISM AND CULTURE ‘FOR THE BENEFIT OF ALL’

Photo credit of the Summary's cover page:  www.banglanatak.com

Why Heritage Tourism Is More Popular Than Ever

By Jordi Lippe-McGraw

All products featured on Condé Nast Traveler are independently selected by our editors. However, when you buy something through our retail links, we may earn an affiliate commission.

In the years before every waking moment of our lives was documented online, knowledge of our ancestors was far more limited, with stories of one's heritage more often reserved to the confines of family lore. But now, today's access to technology is actually increasing our curiosity about the past—and making it easier than ever to physically retrace our heritage in destinations around the world.

For some travelers, turning to their family tree for inspiration has become the latest—and most interesting—way to plan a trip. And while the idea of traveling to investigate your legacy and culture isn’t exactly something new, there are more tools now to make it a reality. “Once pegged as the stereotypical Irish Americans pursing their lips to kiss the Blarney Stone, Americans are spreading far and wide to experience their cultural and spiritual roots and catalyzing the rise of operators, agencies, and guides dedicated to this segment,” Christina Tunnah, Regional Manager for the Americas at World Nomads , told Condé Nast Traveler .

She added, “Not just for the bucket list boomer crowd, this theme serves as a significant thread of self-discovery amongst millennials who choose to study abroad and become digital nomads in places where they have a tendril of familial connection in search of generational sense of self.”

The rise in popularity of family genealogy as a TV genre (TLC’s Who Do You Think You Are , PBS’ Finding Your Roots and Genealogy Roadshow , and CNN’s Roots ) has helped spark this interest in family history, with people taking advantage of genealogy research via sites like Ancestry.com and even DNA testing companies like 23andme and National Geographic’s Genographic project. In fact, according to a multi-country study done by Ancestry.com in November 2014, online family history research in the U.S. has grown fourteen-fold in the past decade.

Kesha Robertson, 30, an Amsterdam-based blogger, told Traveler her reasons for visiting Slovakia. “I was always enchanted by my grandfather. There was no one else I knew quite like him. I grew up in New Zealand, a world away from Europe,” she said. “I was the only person I knew with Slovakian heritage. It seemed like such an exotic faraway place, I couldn't even fathom what it would be like. The lure to go there was always strong, it was like the piece of a puzzle I needed to put in place.”

In particular, destinations with large diaspora populations in the U.S., such as Ireland, Italy, and China, have seen an uptick in visitors looking to connect with their ancestral homes directly, according to World Nomad. Whole countries like Scotland have fully embraced this concept calling 2017 the Year of History, Heritage, and Archaeology, encouraging visitors to uncover their Scottish roots all the way back to the Neolithic era.

Touring companies are seeing a boom as well. Audley Travel revealed to Traveler that they've been getting increased requests for custom itineraries exploring family ties to different destinations. In particular, they've worked with a lot of second generation Japanese Americans heading back to Japan, especially to Okinawa . And World Nomads just partnered with Ancestry.com to offer one winner (and a guest) the opportunity to trace their family history and take a trip to walk in the footsteps of their ancestors with their Relative Distance campaign .

Uniworld Boutique River Cruise Collection is launching a Jewish Heritage cruise down the Danube later this year with stops in Wertheim, Germany (pictured).

So, how can you take advantage of this growing trend and embark on a journey of your own? Here are some tips.

1. Do some research beforehand

Don’t get overwhelmed at the daunting prospect of having to tackle a tidal wave of family information, archives, photos, or talks with your immediate and extended family members (though it helps to have that all as a starting point). At a most basic level, a little bit of search engine snooping can identify the basics: country, province/state and towns where you know for a fact you have a connection.

Assemble maiden names of parents and grandparents and search on maps for any street names that may have the family name, you’d be surprised at what you find. For more robust family tracing, you can pay for more access to records on sites like Ancestry.com, or join the National Geographic’s Genographic project where you have the option to be connected with people who share your DNA and family name.

2. Rent a car and make your own itinerary

It’s best for adventures like this to build out spots where you want to stop and rent a car to visit on your own time. It allows you to detour and take as much time as you need in any particular destination. Historical societies of that town are a great source as well, so set up an appointment or set aside a few hours to rummage through the artifacts. Also, try to book through Airbnb or local lodges as much as possible. This gives another opportunity to meet locals who may offer some insight into your family background.

3. Or use a tour company for a more general background

If you’re not so focused on the details of your family history, but would rather have a deeper understanding of your heritage, then consider a themed tour. Uniworld Boutique River Cruise Collection is launching its  Jewish Heritage themed cruises in May, where guests will travel from Munich to Cologne, passing through Dachau, Nuremberg, Frankfurt, and Wertheim, towns and cities renowned for their centuries-old Jewish legacy. Andy Fraser, the Tartan Butler at The Balmoral , helps guests with ancestral ties to Scotland trace their heritage during their stay by chatting with the city’s foremost experts before your arrival. And those who have traced their roots to South Africa can explore them in-depth on South African Airways Vacations’ 12-Day Cultural Roots of South Africa tour , which visits Johannesburg and KwaZulu-Natal Province, where Durban (home to the largest Indian population outside of India) is situated.

Matt Ortile

Siobhan Reid

Kinza Shenn

Lauren Burvill

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Cutting Edge | Bringing cultural tourism back in the game

The growth of cultural tourism

People have long traveled to discover and visit places of historical significance or spiritual meaning, to experience different cultures, as well as to learn about, exchange and consume a range of cultural goods and services. Cultural tourism as a concept gained traction during the 1990s when certain sub-sectors emerged, including heritage tourism, arts tourism, gastronomic tourism, film tourism and creative tourism. This took place amidst the rising tide of globalization and technological advances that spurred greater mobility through cheaper air travel, increased accessibility to diverse locations and cultural assets, media proliferation, and the rise of independent travel. Around this time, tourism policy was also undergoing a shift that was marked by several trends. These included a sharper focus on regional development, environmental issues, public-private partnerships, industry self-regulation and a reduction in direct government involvement in the supply of tourism infrastructure. As more cultural tourists have sought to explore the cultures of the destinations, greater emphasis has been placed on the importance of intercultural dialogue to promote understanding and tolerance. Likewise, in the face of globalization, countries have looked for ways to strengthen local identity, and cultural tourism has also been engaged as a strategy to achieve this purpose. Being essentially place-based, cultural tourism is driven by an interest to experience and engage with culture first-hand. It is backed by a desire to discover, learn about and enjoy the tangible and intangible cultural assets offered in a tourism destination, ranging from heritage, performing arts, handicrafts, rituals and gastronomy, among others.

Cultural tourism is a leading priority for the majority of countries around the world -featuring in the tourism policy of 90% of countries, based on a 2016 UNWTO global survey . Most countries include tangible and intangible heritage in their definition of cultural tourism, and over 80% include contemporary culture - film, performing arts, design, fashion and new media, among others. There is, however, greater need for stronger localisation in policies, which is rooted in promoting and enhancing local cultural assets, such as heritage, food, festivals and crafts. In France, for instance, the Loire Valley between Sully-sur-Loire and Chalonnes , a UNESCO World Heritage site, has established a multidisciplinary team that defends the cultural values of the site, and advises the authorities responsible for the territorial development of the 300 km of the Valley.

While cultural tourism features prominently in policies for economic growth, it has diverse benefits that cut across the development spectrum – economic, social and environmental. Cultural tourism expands businesses and job opportunities by drawing on cultural resources as a competitive advantage in tourism markets. Cultural tourism is increasingly engaged as a strategy for countries and regions to safeguard traditional cultures, attract talent, develop new cultural resources and products, create creative clusters, and boost the cultural and creative industries. Cultural tourism, particularly through museums, can support education about culture. Tourist interest can also help ensure the transmission of intangible cultural heritage practices to younger generations.

StockSnap, Pixabay

Cultural tourism can help encourage appreciation of and pride in local heritage, thus sparking greater interest and investment in its safeguarding. Tourism can also drive inclusive community development to foster resiliency, inclusivity, and empowerment. It promotes territorial cohesion and socioeconomic inclusion for the most vulnerable populations, for example, generating economic livelihoods for women in rural areas. A strengthened awareness of conservation methods and local and indigenous knowledge contributes to long-term environmental sustainability. Similarly, the funds generated by tourism can be instrumental to ensuring ongoing conservation activities for built and natural heritage.

The growth of cultural tourism has reshaped the global urban landscape over the past decades, strongly impacting spatial planning around the world. In many countries, cultural tourism has been leveraged to drive urban regeneration or city branding strategies, from large-sized metropolises in Asia or the Arab States building on cultural landmarks and contemporary architecture to drive tourism expansion, to small and middle-sized urban settlements enhancing their cultural assets to stimulate local development. At the national level, cultural tourism has also impacted planning decisions, encouraging coastal development in some areas, while reviving inland settlements in others. This global trend has massively driven urban infrastructure development through both public and private investments, impacting notably transportation, the restoration of historic buildings and areas, as well as the rehabilitation of public spaces. The expansion of cultural city networks, including the UNESCO World Heritage Cities programme and the UNESCO Creative Cities Network, also echoes this momentum. Likewise, the expansion of cultural routes, bringing together several cities or human settlements around cultural commonalities to stimulate tourism, has also generated new solidarities, while influencing economic and cultural exchanges between cities across countries and regions.

Despite tourism’s clear potential as a driver for positive change, challenges exist, including navigating the space between economic gain and cultural integrity. Tourism’s crucial role in enhancing inclusive community development can often remain at the margins of policy planning and implementation. Rapid and unplanned tourism growth can trigger a range of negative impacts, including pressure on local communities and infrastructure from overtourism during peak periods, gentrification of urban areas, waste problems and global greenhouse gas emissions. High visitor numbers to heritage sites can override their natural carrying capacity, thus undermining conservation efforts and affecting both the integrity and authenticity of heritage sites. Over-commercialization and folklorization of intangible heritage practices – including taking these practices out of context for tourism purposes - can risk inadvertently changing the practice over time. Large commercial interests can monopolize the benefits of tourism, preventing these benefits from reaching local communities. An excessive dependency on tourism can also create localized monoeconomies at the expense of diversification and alternative economic models. When mismanaged, tourism can, therefore, have negative effects on the quality of life and well-being of local residents, as well as the natural environment.

These fault lines became more apparent when the pandemic hit – revealing the extent of over-dependence on tourism and limited structures for crisis prevention and response. While the current situation facing tourism is unpredictable, making it difficult to plan, further crises are likely in the years to come. Therefore, the pandemic presents the opportunity to experiment with new models to shape more effective and sustainable alternatives for the future.

hxdyl, Getty Images Pro

Harnessing cultural tourism in policy frameworks

From a policy perspective, countries around the world have employed cultural tourism as a vehicle to achieve a range of strategic aims. In Panama, cultural tourism is a key component of the country’s recently adopted Master Plan for Sustainable Tourism 2020-2025 that seeks to position Panama as a worldwide benchmark for sustainable tourism through the development of unique heritage routes. Cultural tourism can be leveraged for cultural diplomacy as a form of ‘soft power’ to build dialogue between peoples and bolster foreign policy. For instance, enhancing regional cooperation between 16 countries has been at the heart of UNESCO’s transnational Silk Roads Programme, which reflects the importance of culture and heritage as part of foreign policy. UNESCO has also partnered with the EU and National Geographic to develop World Heritage Journeys, a unique travel platform that deepens the tourism experience through four selected cultural routes covering 34 World Heritage sites. Also in Europe, cultural tourism has been stimulated through the development of cultural routes linked to food and wine , as well as actions to protect local food products, such as through labels and certificates of origin. The Emilia-Romagna region in Italy, for example, produces more origin-protected food and drink than any other region in the country. One of the regions' cities Parma - a UNESCO Creative City (Gastronomy) and designated Italian Capital for Culture (2020-2021) - plans to resume its cultural activities to boost tourism once restrictions have eased. Meanwhile, Spain has recently taken steps to revive its tourism industry through its cities inscribed on the UNESCO World Heritage List . In this regard, the Group of the 15 Spanish World Heritage Cities met recently to discuss the country's Modernization and Competitiveness Plan for the tourism sector. Cultural tourism has progressively featured more prominently in the policies of Central Asian and Eastern European countries, which have sought to revive intangible heritage and boost the creative economy as part of strategies to strengthen national cultural identity and open up to the international community. In Africa, cultural tourism is a growing market that is driven by its cultural heritage, crafts, and national and regional cultural events. Major festivals such as Dak-Art in Senegal, Bamako Encounters Photography Biennial in Mali, Sauti za Busara in United Republic of Tanzania, Pan-African Festival of Cinema and Television of Ouagadougou in Burkina Faso, and Chale Wote Street Art Festival in Ghana are just a handful of vibrant and popular platforms in the continent that share cultural expressions, generate income for local economies and strengthen Pan-African identity.

Countries are increasingly seeking alliances with international bodies to advance tourism. National and local governments are working together with international entities, such as UNESCO, UNWTO and OECD in the area of sustainable tourism. In 2012, UNESCO’s Sustainable Tourism Programme was adopted, thereby breaking new ground to promote tourism a driver for the conservation of cultural and natural heritage and a vehicle for sustainable development. In 2020, UNESCO formed the Task Force on Culture and Resilient Tourism with the Advisory Bodies to the 1972 World Heritage Convention (ICOMOS, IUCN, ICCROM) as a global dialogue platform on key issues relating to tourism and heritage management during and beyond the crisis. UNESCO has also collaborated with the UNWTO on a set of recommendations for inclusive cultural tourism recovery from the COVID-19 crisis. In response to the crisis, the Namibian Government, UNESCO and UNDP are working together on a tourism impact study and development strategy to restore the tourism sector, especially cultural tourism.

UNESCO has scaled up work in cultural tourism in its work at field level, supporting its Member States and strengthening regional initiatives. In the Africa region, enhancing cultural tourism has been reported as a policy priority across the region. For example, UNESCO has supported the Government of Ghana in its initiative Beyond the Return, in particular in relation to its section on cultural tourism. In the Pacific, a Common Country Assessment (CCA) has been carried out for 14 SIDS countries, with joint interagency programmes to be created building on the results. Across the Arab States, trends in tourism after COVID, decent jobs and cultural and creative industries are emerging as entry points for different projects throughout the region. In Europe, UNESCO has continued its interdisciplinary work on visitor centres in UNESCO designated sites, building on a series of workshops to strengthen tourism sustainability, community engagement and education through heritage interpretation. In the Latin America and the Caribbean region, UNESCO is working closely with Member States, regional bodies and the UN system building on the momentum on the International Year of Creative Economy for Sustainable Development, including through Creative Cities, and the sustainable recovery of the orange economy, among others.

BS1920, Pixabay

In the context of the 2030 Agenda for Sustainable Development, tourism has the potential to contribute, directly or indirectly, to all of the 17 Sustainable Development Goals (SDGs). Tourism is directly mentioned in SDGs 8, 12 and 14 on inclusive and sustainable economic growth, sustainable consumption and production (SCP) and the sustainable use of oceans and marine resources, respectively. This is mirrored in the VNRs put forward by countries, who report on cultural tourism notably through the revitalization of urban and rural areas through heritage regeneration, festivals and events, infrastructure development, and the promotion of local cultural products. The VNRs also demonstrate a trend towards underlining more sustainable approaches to tourism that factor in the environmental dimensions of tourism development.

Several countries have harnessed cultural tourism as a policy panacea for economic growth and diversification. As part of Qatar's National Vision 2030 strategy, for example, the country has embarked on a development plan that includes cultural tourism through strengthening its culture-based industries, including calligraphy, handicrafts and living heritage practices. In the city of Abu Dhabi in the UAE, cultural tourism is part of the city’s plan for economic diversification and to steer its domestic agenda away from a hydrocarbon-based economy. The Plan Abu Dhabi 2030 includes the creation of a US$27 billion cultural district on Saadiyat Island, comprising a cluster of world-renowned museums, and cultural and educational institutions designed by international star architects to attract tourism and talent to the city. Since 2016, Saudi Arabia has taken decisive action to invest in tourism, culture and entertainment to reduce the country’s oil dependency, while also positioning the country as a global cultural destination. Under the 2020 G20 Saudi Presidency, the UNWTO and the G20 Tourism Working Group launched the AlUla Framework for Inclusive Community Development through Tourism to better support inclusive community development and the SDGs. The crucial role of tourism as a means of sustainable socio-economic development was also underlined in the final communique of the G20 Tourism Ministers in October last.

Siem Reap, Cambodia by nbriam

On the other hand, cultural tourism can catalyse developments in cultural policy. This was the case in the annual Festival of Pacific Arts (FestPac) that triggered a series of positive policy developments following its 2012 edition that sought to strengthen social cohesion and community pride in the context of a prolonged period of social unrest. The following year, Solomon Islands adopted its first national culture policy with a focus on cultural industries and cultural tourism, which resulted in a significant increase in cultural events being organized throughout the country.

When the pandemic hit, the geographic context of some countries meant that many of them were able to rapidly close borders and prioritize domestic tourism. This has been the case for countries such as Australia and New Zealand. However, the restrictions have been coupled by significant economic cost for many Small Island Developing States (SIDS) whose economies rely on tourism and commodity exports. Asia Pacific SIDS, for example, are some of the world’s leading tourist destinations. As reported in the Tracker last June , in 2018, tourism earnings exceeded 50% of GDP in Cook Islands, Maldives and Palau and equaled approximately 30% of GDP in Samoa and Vanuatu. When the pandemic hit in 2020, the drop in British tourists to Spain’s Balearic Islands resulted in a 93% downturn in visitor numbers , forcing many local businesses to close. According to the World Economic Outlook released last October, the economies of tourism-dependent Caribbean nations are estimated to drop by 12%, while Pacific Island nations, such as Fiji, could see their GDP shrink by a staggering 21% in 2020.

Socially-responsible travel and ecotourism have become more of a priority for tourists and the places they visit. Tourists are increasingly aware of their carbon footprint, energy consumption and the use of renewable resources. This trend has been emphasized as a result of the pandemic. According to recent survey by Booking.com, travelers are becoming more conscientious of how and why they travel, with over two-thirds (69%) expecting the travel industry to offer more sustainable travel options . Following the closures of beaches in Thailand, for example, the country is identifying ways to put certain management policies in place that can strike a better balance with environmental sustainability. The  UNESCO Sustainable Tourism Pledge  launched in partnership with Expedia Group focuses on promoting sustainable tourism and heritage conservation. The pledge takes an industry-first approach to environmental and cultural protection, requiring businesses to introduce firm measures to eliminate single-use plastics and promote local culture. The initiative is expanding globally in 2021 as a new, more environmentally and socially conscious global travel market emerges from the COVID-19 context.

Senja, Norway by Jarmo Piironen

Climate change places a heavy toll on heritage sites, which exacerbates their vulnerability to other risks, including uncontrolled tourism. This was underlined in the publication “World Heritage and Tourism in a Changing Climate” , published by UNESCO, UNEP and the Union of Concerned Scientists, which analyses the consequences of climate change on heritage, and its potential to permanently change or destroy a site’s integrity and authenticity. Extreme weather events, safety issues and water shortages, among others, can thwart access to sites and hurt the economic livelihoods of tourism service providers and local communities. Rising sea levels will increasingly impact coastal tourism, the largest component of the sector globally. In particular, coral reefs - contributing US$11.5 billion to the global tourism economy – are at major risk from climate change.

Marine sites are often tourist magnets where hundreds of thousands of annual visitors enjoy these sites on yachts and cruise ships. In the case of UNESCO World Heritage marine sites – which fall under the responsibility of governments - there is often a reliance on alternative financing mechanisms, such as grants and donations, and partnerships with non-governmental organizations and/or the private sector, among others. The West Norwegian Fjords – Geirangerfjord and Nærøyfjord in Norway derives a substantial portion of its management budget from sources other than government revenues. The site has benefited from a partnership with the private sector company Green Dream 2020, which only allows the “greenest” operators to access the site, and a percentage of the profits from tours is reinjected into the long-term conservation of the site. In iSimangaliso in South Africa, a national law that established the World Heritage site’s management system was accompanied by the obligation to combine the property’s conservation with sustainable economic development activities that created jobs for local people. iSimangaliso Wetland Park supports 12,000 jobs and hosts an environmental education programme with 150 schools. At the Great Barrier Reef in Australia, where 91% of all local jobs are linked to the Reef, the Coral Nurture Programme undertakes conservation through planting coral, and promotes local stewardship and adaptation involving the whole community and local tourist businesses.

Grafner, Getty Images

With borders continuing to be closed and changeable regulations, many countries have placed a focus on domestic tourism and markets to stimulate economic recovery. According to the UNWTO, domestic tourism is expected to pick up faster than international travel, making it a viable springboard for economic and social recovery from the pandemic. In doing so it will serve to better connect populations to their heritage and offer new avenues for cultural access and participation. In China, for example, the demand for domestic travel is already approaching pre-pandemic levels. In Russian Federation, the Government has backed a programme to promote domestic tourism and support small and medium-sized enterprises, as well as a cashback scheme for domestic trips, which entitles tourists to a 20% refund for their trip. While supporting domestic tourism activities, the Government of Palau is injecting funds into local businesses working in reforestation and fishing in the spirit of building new sustainable models. The measures put in place today will shape the tourism to come, therefore the pandemic presents an opportunity to build back a stronger, more agile and sustainable tourism sector.

Local solutions at the helm of cultural tourism

While state-led policy interventions in cultural tourism remain crucial, local authorities are increasingly vital stakeholders in the design and implementation of cultural tourism policies. Being close to the people, local actors are aware of the needs of local populations, and can respond quickly and provide innovative ideas and avenues for policy experimentation. As cultural tourism is strongly rooted to place, cooperating with local decision-makers and stakeholders can bring added value to advancing mutual objectives. Meanwhile, the current health crisis has severely shaken cities that are struggling due to diminished State support, and whose economic basis strongly relies on tourism. Local authorities have been compelled to innovate to support local economies and seek viable alternatives, thus reaffirming their instrumental role in cultural policy-making.

Venice, Oliver Dralam/Getty Images

Cultural tourism can be a powerful catalyst for urban regeneration and renaissance, although tourism pressure can also trigger complex processes of gentrification. Cultural heritage safeguarding enhances the social value of a place by boosting the well-being of individuals and communities, reducing social inequalities and nurturing social inclusion. Over the past decade, the Malaysian city of George Town – a World Heritage site – has implemented several innovative projects to foster tourism and attract the population back to the city centre by engaging the city’s cultural assets in urban revitalization strategies. Part of the income generated from tourism revenues contributes to conserving and revitalizing the built environment, as well as supporting housing for local populations, including lower-income communities. In the city of Bordeaux in France , the city has worked with the public-private company InCité to introduce a system of public subsidies and tax exemption to encourage the restoration of privately-owned historical buildings, which has generated other rehabilitation works in the historic centre. The city of Kyoto in Japan targets a long-term vision of sustainability by enabling local households to play an active role in safeguarding heritage by incrementally updating their own houses, thus making the city more resilient to gentrification. The city also actively supports the promotion of its intangible heritage, such as tea ceremonies, flower arrangement, seasonal festivals, Noh theatre and dance. This year marks the ten-year anniversary of the adoption of the UNESCO Recommendation on the Historic Urban Landscape (HUL). The results of a UNESCO survey carried out among Member States in 2019 on its implementation show that 89% of respondents have innovative services or tourism activities in place for historic areas, which demonstrates a precedence for countries to capitalize on urban cultural heritage for tourism purposes.

Cultural tourism has been harnessed to address rural-urban migration and to strengthen rural and peripheral sub-regions. The city of Suzhou – a World Heritage property and UNESCO Creative City (Crafts and Folk Art) - has leveraged its silk embroidery industry to strengthen the local rural economy through job creation in the villages of Wujiang, located in a district of Suzhou. Tourists can visit the ateliers and local museums to learn about the textile production. In northern Viet Nam, the cultural heritage of the Quan họ Bắc Ninh folk songs, part of the Representative List of the Intangible Cultural Heritage of Humanity, is firmly rooted in place and underlined in its safeguarding strategies in 49 ancient villages, which have further inspired the establishment of some hundreds of new Quan họ villages in the Bắc Ninh and Bắc Giang provinces.

Many top destination cities are known for their iconic cultural landmarks. Others create a cultural drawcard to attract visitors to the city. France, the world's number one tourist destination , attracts 89 million visitors every year who travel to experience its cultural assets, including its extensive cultural landmarks. In the context of industrial decline, several national and local governments have looked to diversify infrastructure by harnessing culture as a new economic engine. The Guggenheim museum in Bilbao in Spain is one such example, where economic diversification and unemployment was addressed through building a modern art museum as a magnet for tourism. The museum attracts an average of 900,000 visitors annually, which has strengthened the local economy of the city. A similar approach is the Museum of Old and New Art (MONA), established in 2011 by a private entrepreneur in the city of Hobart in Australia, which has catalysed a massive increase of visitors to the city. With events such as MONA FOMA in summer and Dark MOFO in winter, the museum staggers visitor volumes to the small city to avoid placing considerable strain on the local environment and communities. Within the tourism sector, cultural tourism is also well-positioned to offer a tailored approach to tourism products, services and experiences. Such models have also supported the wider ecosystems around the iconic cultural landmarks, as part of “destination tourism” strategies.

Destination tourism encompasses festivals, live performance, film and festive celebrations as drawcards for international tourists and an economic driver of the local economy. Over the past three decades, the number of art biennials has proliferated. Today there are more than 300 biennials around the world , whose genesis can be based both on artistic ambitions and place-making strategies to revive specific destinations. As a result of COVID-19, many major biennials and arts festivals have been cancelled or postponed. Both the Venice Architecture and Art Biennales have been postponed to 2022 due to COVID-19. The Berlin International Film Festival will hold its 2021 edition online and in selected cinemas. Film-induced tourism - motivated by a combination of media expansion, entertainment industry growth and international travel - has also been used for strategic regional development, infrastructure development and job creation, as well to market destinations to tourists. China's highest-grossing film of 2012 “Lost in Thailand”, for example, resulted in a tourist boom to Chiang Mai in Thailand, with daily flights to 17 Chinese cities to accommodate the daily influx of thousands of tourists who came to visit the film’s location. Since March 2020, tourism-related industries in New York City in the United States have gone into freefall, with revenue from the performing arts alone plunging by almost 70%. As the city is reliant on its tourism sector, the collapse of tourism explains why New York’s economy has been harder hit than other major cities in the country. Meanwhile in South Africa, when the first ever digital iteration of the country’s annual National Arts Festival took place last June, it also meant an estimated US$25.7 million (R377 million) and US$6.4 million (R94 million) loss to the Eastern Cape province and city of Makhanda (based on 2018 figures), in addition to the US$1.4 million (R20 million) that reaches the pockets of the artists and supporting industries. The United Kingdom's largest music festival, Glastonbury, held annually in Somerset, recently cancelled for the second year running due to the pandemic, which will have ripple effects on local businesses and the charities that receive funding from ticket sales.

Similarly, cancellations of carnivals from Santa Cruz de Tenerife in the Canary Islands to Binche in Belgium has spurred massive losses for local tourism providers, hotels, restaurants, costume-makers and dance schools. In the case of the Rio de Janeiro Carnival in Brazil, for instance, the city has amassed significant losses for the unstaged event, which in 2019 attracted 1.5 million tourists from Brazil and abroad and generated revenues in the range of US$700 million (BRL 3.78 billion). The knock-on effect on the wider economy due to supply chains often points to an estimated total loss that is far greater than those experienced solely by the cultural tourism sector.

Guggenheim Museum Bilbao, Spain by erlucho

Every year, roughly 600 million national and international religious and spiritual trips take place , generating US$18 billion in tourism revenue. Pilgrimages, a fundamental precursor to modern tourism, motivate tourists solely through religious practices. Religious tourism is particularly popular in France, India, Italy and Saudi Arabia. For instance, the Hindu pilgrimage and festival Kumbh Mela in India, inscribed in 2017 on the UNESCO Representative List of the Intangible Cultural Heritage of Humanity, attracts over 120 million pilgrims of all castes, creeds and genders. The festival is held in the cities of Allahabad, Haridwar, Ujjain and Nasik every four years by rotation. Sacred and ceremonial sites have unique significance for peoples and communities, and are often integral to journeys that promote spiritual well-being. Mongolia, for example, has around 800 sacred sites including 10 mountains protected by Presidential Decree, and lakes and ovoos, many of which have their own sutras. In the case of Mongolia, the environmental stewardship and rituals and practices connected with these sacred places also intersects with longstanding political traditions and State leadership.

Cities with a vibrant cultural scene and assets are not only more likely to attract tourists, but also the skilled talent who can advance the city’s long-term prospects. Several cities are also focusing on developing their night-time economies through the promotion of theatre, concerts, festivals, light shows and use of public spaces that increasingly making use of audio-visual technologies. Situated on Chile’s Pacific coast, the city of Valparaíso, a World Heritage site, is taking steps to transform the city’s night scene into a safe and inclusive tourist destination through revitalizing public spaces. While the economies of many cities have been weakened during the pandemic, the night-time economy of the city of Chengdu in China, a UNESCO Creative City for Gastronomy, has flourished and has made a significant contribution to generating revenue for the city, accounting for 45% of citizen’s daily expenditure.

The pandemic has generated the public’s re-appropriation of the urban space. People have sought open-air sites and experiences in nature. In many countries that are experiencing lockdowns, public spaces, including parks and city squares, have proven essential for socialization and strengthening resilience. People have also reconnected with the heritage assets in their urban environments. Local governments, organizations and civil society have introduced innovative ways to connect people and encourage creative expression. Cork City Council Arts Office and Creative Ireland, for example, jointly supported the art initiative Ardú- Irish for ‘Rise’ – involving seven renowned Irish street artists who produced art in the streets and alleyways of Cork.

Chengdu Town Square, China by Lukas Bischoff

Environment-based solutions support integrated approaches to deliver across the urban-rural continuum, and enhance visitor experiences by drawing on the existing features of a city. In the city of Bamberg, a World Heritage site in Germany, gardens are a key asset of the city and contribute to its livability and the well-being of its local population and visitors. More than 12,000 tourists enjoy this tangible testimony to the local history and environment on an annual basis. Eighteen agricultural businesses produce local vegetables, herbs, flowers and shrubs, and farm the inner-city gardens and surrounding agricultural fields. The museum also organizes gastronomic events and cooking classes to promote local products and recipes.

In rural areas, crafts can support strategies for cultural and community-based tourism. This is particularly the case in Asia, where craft industries are often found in rural environments and can be an engine for generating employment and curbing rural-urban migration. Craft villages have been established in Viet Nam since the 11th century, constituting an integral part of the cultural resources of the country, and whose tourism profits are often re-invested into the sustainability of the villages. The craft tradition is not affected by heavy tourist seasons and tourists can visit all year round.

Indigenous tourism can help promote and maintain indigenous arts, handicrafts, and culture, including indigenous culture and traditions, which are often major attractions for visitors. Through tourism, indigenous values and food systems can also promote a less carbon-intensive industry. During COVID-19, the Government of Canada has given a series of grants to indigenous tourism businesses to help maintain livelihoods. UNESCO’s Intergovernmental Committee for the Protection and Promotion of the Diversity of Cultural Expressions announced that it will grant, through the International Fund for Creative Diversity (IFCD), US$70,000 dollars to Mexican indigenous cultural enterprises, which will support indigenous enterprises through training programmes, seed funding, a pre-incubation process and the creation of an e-commerce website.

Tourism has boosted community pride in living heritage and the active involvement of local communities in its safeguarding. Local authorities, cultural associations, bearers and practitioners have made efforts to safeguard and promote elements as they have understood that not only can these elements strengthen their cultural identity but that they can also contribute to tourism and economic development. In recent years, there has been a growing interest in the role of intellectual property and in the regulation of heritage. In the field of gastronomy, a lot of work has been done in protecting local food products, including the development of labels and certification of origin. Member States are exploring the possibilities of geographical indication (GI) for cultural products as a way of reducing the risk of heritage exploitation in connection to, for example, crafts, textiles and food products, and favouring its sustainable development.

The pandemic has brought to the forefront the evolving role of museums and their crucial importance to the life of societies in terms of health and well-being, education and the economy. A 2019 report by the World Health Organization (WHO) examined 3,000 studies on the role of the arts in improving health and well-being, which indicated that the arts play a major role in preventing, managing and treating illness. Over the past decade the number of museums has increased by 60%, demonstrating the important role that museums have in national cultural policy. Museums are not static but are rather dynamic spaces of education and dialogue, with the potential to boost public awareness about the value of cultural and natural heritage, and the responsibility to contribute to its safeguarding.

Data presented in UNESCO's report "Museums Around the World in the Face of COVID-19" in May 2020 show that 90% of institutions were forced to close, whereas the situation in September-October 2020 was much more variable depending on their location in the world. Large museums have consistently been the most heavily impacted by the drop in international tourism – notably in Europe and North America. Larger museums, such as Amsterdam’s Rijksmuseum and Vienna’s Kunsthistorisches Museum have reported losses between €100,000 and €600,000 a week. Smaller museums have been relatively stable, as they are not as reliant on international tourism and have maintained a closer connection to local communities. In November, the Network of European Museum Organisations (NEMO) released the results of a survey of 6,000 museums from 48 countries. Of the responding museums, 93% have increased or started online services during the pandemic. Most larger museums (81%) have increased their digital capacities, while only 47% of smaller museums indicated that they did. An overwhelming majority of respondents (92.9%) confirm that the public is safe at their museum. As reported in the Tracker last October, the world’s most visited museum, the Louvre in France (9.3 million visitors annually) witnessed a ten-fold increase in traffic to its website. Yet while digital technologies have provided options for museums to remain operational, not all have the necessary infrastructure, which is the case for many museums in Africa and SIDS.

New technologies have enabled several new innovations that can better support cultural tourism and digital technologies in visitor management, access and site interpretation. Cultural tourists visiting cultural heritage sites, for example, can enjoy educational tools that raise awareness of a site and its history. Determining carrying capacity through algorithms has helped monitor tourist numbers, such as in Hạ Long Bay in Viet Nam. In response to the pandemic, Singapore’s Asian Civilizations Museum is one of many museums that has harnessed digital technologies to provide virtual tours of its collections, thus allowing viewers to learn more about Asian cultures and histories. The pandemic has enhanced the need for technology solutions to better manage tourism flows at destinations and encourage tourism development in alternative areas.

Shaping a post-pandemic vision : regenerative and inclusive cultural tourism

As tourism is inherently dependent on the movement and interaction of people, it has been one of the hardest-hit sectors by the pandemic and may be one of the last to recover. Travel and international border restrictions have led to the massive decline in tourism in 2020, spurring many countries to implement strategies for domestic tourism to keep economies afloat. Many cultural institutions and built and natural heritage sites have established strict systems of physical distancing and hygiene measures, enabling them to open once regulations allow. Once travel restrictions have been lifted, it will enable the recovery of the tourism sector and for the wider economy and community at large.

While the pandemic has dramatically shifted the policy context for cultural tourism, it has also provided the opportunity to experiment with integrated models that can be taken forward in the post-pandemic context. While destinations are adopting a multiplicity of approaches to better position sustainability in their plans for tourism development, there is no one-size-fits-all solution.

A comprehensive, integrated approach to the cultural sector is needed to ensure more sustainable cultural tourism patterns. Efforts aimed at promoting cultural tourism destinations should build on the diversity of cultural sub-sectors, including cultural and heritage sites, museums, but also the creative economy and living heritage, notably local practices, food and crafts production. Beyond cultural landmarks, which act as a hotspot to drive the attractiveness of tourism destinations, and particularly cities, cultural tourism should also encompass other aspects of the cultural value chain as well as more local, community-based cultural expressions. Such an integrated approach is likely to support a more equitable distribution of cultural tourism revenues, also spreading tourism flows over larger areas, thus curbing the negative impacts of over-tourism on renowned cultural sites, including UNESCO World Heritage sites. This comprehensive vision also echoes the growing aspiration of visitors around the world for more inclusive and sustainable tourism practices, engaging with local communities and broadening the understanding of cultural diversity.

As a result of the crisis, the transversal component of cultural tourism has been brought to the fore, demonstrating its cross-cutting nature and alliance with other development areas. Cultural tourism – and tourism more broadly – is highly relevant to the 2030 for Sustainable Development and its 17 SDGs, however, the full potential of cultural tourism for advancing development – economic, social and environmental - remains untapped. This is even though cultural tourism is included in a third of all countries’ VNRs, thus demonstrating its priority for governments. Due the transversal nature of cultural tourism, there is scope to build on these synergies and strengthen cooperation between ministries to advance cooperation for a stronger and more resilient sector. This plays an integral role in ensuring a regenerative and inclusive cultural tourism sector. Similarly, tourism can feature as criteria for certain funding initiatives, or as a decisive component for financing cultural projects, such as in heritage or the cultural and creative industries.

Houses in Amsterdam, adisa, Getty, Images Pro

Several countries have harnessed the crisis to step up actions towards more sustainable models of cultural tourism development by ensuring that recovery planning is aligned with key sustainability principles and the SDGs. Tourism both impacts and is impacted by climate change. There is scant evidence of integration of climate strategies in tourism policies, as well as countries’ efforts to develop solid crisis preparedness and response strategies for the tourism sector. The magnitude and regional variation of climate change in the coming decades will continue to affect cultural tourism, therefore, recovery planning should factor in climate change concerns. Accelerating climate action is of utmost importance for the resilience of the sector.

The key role of local actors in cultural tourism should be supported and developed. States have the opportunity to build on local knowledge, networks and models to forge a stronger and more sustainable cultural tourism sector. This includes streamlining cooperation between different levels of governance in the cultural tourism sector and in concert with civil society and private sector. Particularly during the pandemic, many cities and municipalities have not received adequate State support and have instead introduced measures and initiatives using local resources. In parallel, such actions can spur new opportunities for employment and training that respond to local needs.

Greater diversification in cultural tourism models is needed, backed by a stronger integration of the sector within broader economic and regional planning. An overdependence of the cultural sector on the tourism sector became clear for some countries when the pandemic hit, which saw their economies come to a staggering halt. This has been further weakened by pre-existing gaps in government and industry preparedness and response capacity. The cultural tourism sector is highly fragmented and interdependent, and relies heavily on micro and small enterprises. Developing a more in-depth understanding of tourism value chains can help identify pathways for incremental progress. Similarly, more integrated – and balanced – models can shape a more resilient sector that is less vulnerable to future crises. Several countries are benefiting from such approaches by factoring in a consideration of the environmental and socio-cultural pillars of sustainability, which is supported across all levels of government and in concert with all stakeholders.

abhishek gaurav, Pexels

Inclusion must be at the heart of building back better the cultural tourism sector. Stakeholders at different levels should participate in planning and management, and local communities cannot be excluded from benefitting from the opportunities and economic benefits of cultural tourism. Moreover, they should be supported and empowered to create solutions from the outset, thus forging more sustainable and scalable options in the long-term. Policy-makers need to ensure that cultural tourism development is pursued within a wider context of city and regional strategies in close co-operation with local communities and industry. Businesses are instrumental in adopting eco-responsible practices for transport, accommodation and food. A balance between public/ private investment should also be planned to support an integrated approach post-crisis, which ensures input and support from industry and civil society.

The COVID-19 crisis has highlighted the essential role of museums as an integral component of societies in terms of well-being, health, education and the economy. Digitalization has been a game-changer for many cultural institutions to remain operational to the greatest extent possible. Yet there are significant disparities in terms of infrastructure and resources, which was underscored when the world shifted online. Museums in SIDS have faced particular difficulties with lack of access to digitalization. These imbalances should be considered in post-crisis strategies.

The pandemic presents an occasion to deeply rethink tourism for the future, and what constitutes the markers and benchmarks of “success”. High-quality cultural tourism is increasingly gaining traction in new strategies for recovery and revival, in view of contributing to the long-term health and resilience of the sector and local communities. Similarly, many countries are exploring ways to fast track towards greener, more sustainable tourism development. As such, the pandemic presents an opportunity for a paradigm shift - the transformation of the culture and tourism sectors to become more inclusive and sustainable. Moreover, this includes incorporating tourism approaches that not only avoid damage but have a positive impact on the environment of tourism destinations and local communities. This emphasis on regenerative tourism has a holistic approach that measures tourism beyond its financial return, and shifts the pendulum towards focusing on the concerns of local communities, and the wellbeing of people and planet.

Entabeni Game Reserve in South Africa by SL_Photography

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Historical Tourism

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• Deepak Chhabra 3 &
• Shengnan Zhao 4  

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Historical tourism is commonly described as a form that is centered on the narratives of a particular site, place, or a region (Grozeva (5 August 2013)." href="#ref-CR4" id="ref-link-section-d43440864e377">2009 ). It “ultimately reminds us both of the powerful ideality of history and the fundamental material reality of the past and our kinship with all those separated from us by time , place and culture , or by the rudimentary fact of their not being us” (Weston 2011 : 94). Consuming history in tourism is not a new phenomenon . It is in essence an orchestration of history or historicity (Carr 1961 ; Lowenthal 2000 ). A critical perspective of this practice refers to the manner in which narratives are presented and/or consumed in the contemporary era.

Benefits and Motives

Documented literature on historical tourism is meager. The few available published studies focus on the benefits of its promotion, tourist motives, and historical perceptions. As a case in point, Grozeva ( (5 August 2013)." href="#ref-CR4" id="ref-link-section-d43440864e432">2009 ) discusses historical tourism in the context of a peace-generating mechanism to...

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Allcock, J. 1988 Tourism as a Sacred Journey. Society and Leisure 11(1):33-48.

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Carr, E. 1961 Historiography. Cambridge: Cambridge University Press.

Grever, M., P. Bruijin, and C. Boxtel 2012 Negotiating Historical Distance: Or How to Deal with the Past as a Foreign Country in Heritage Education. Journal of the History of Education 48:873-887.

Grozeva, M. 2009 Bulgarian-Greek Cultural-Historical Tourism Corridors. East-Central European Regional Seminar Gyula, Discussion Papers, pp.71-78. < http://discussionpapers.rkk.hu/index.php/DP/article/view/2346/4386 > (5 August 2013).

Lowenthal, D. 2000 The Past is a Foreign Country. Cambridge: Cambridge University Press.

Schott, S. 2010 Standing Where Your Heroes Stood: Using Historical Tourism to Create American and Religious Identities. Journal of Mormon History 36(4):41-66.

Weston, R. 2011 Being There and Being Then: Ideal Presence and Historical Tourism. New Zealand Journal of Public History 1:84-96.

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Deepak Chhabra

Department of Recreation and Leisure Studies, California State University, Long Beach, 1250 Bellflower Blvd., ETec - 101, Long Beach, 90840, California, USA

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Chhabra, D., Zhao, S. (2014). Historical Tourism. In: Jafari, J., Xiao, H. (eds) Encyclopedia of Tourism. Springer, Cham. https://doi.org/10.1007/978-3-319-01669-6_368-1

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What is cultural tourism and why is it growing?

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Cultural tourism is big business. Some people seek to embark on their travels with the sole intention of having a ‘cultural’ experience, whereas others may experience culture as a byproduct of their trip. We can argue that there is some form of cultural tourism in most holidays (even when taking an all-inclusive holiday you might try to local beer, for example).

But what do we mean by the term ‘cultural tourism’? What’s it all about? In this post I will explain what is meant by the term cultural tourism, providing a range of academic definitions. I will also explain what the different types of cultural tourists are, give examples of cultural tourism activities and discuss the impacts of cultural tourism. Lastly, I will provide a brief summary of some popular cultural tourism destinations.

What is cultural tourism?

Cultural tourism is the act of travellers visiting particular destinations in order to experience and learn about a particular culture . This can include many activities such as; attending events and festivals, visiting museums and tasting the local food and drinks.

Cultural tourism can also be an unintentional part of the tourism experience, whereby cultural immersion (with the local people, their language, customs, cuisine etc) is an inevitable part of a person’s holiday.

Cultural tourism definitions

It has been suggested that tourism is the ideal arena in which to investigate the nature of cultural production (MacCannell, 1976). Tourism provides endless opportunities to learn about the way other people live, about their society and their traditions. Whether you are attending the Running of the Bulls Festival in Pamplona , visiting the pyramids in ancient Egypt , taking a tour of the tea plantations in China or enjoying the locally brewed Ouzo on your all-inclusive holiday to Greece, you will inevitably encounter some form of cultural tourism as part of your holiday experience.

The World Tourism Organisation (WTO) (1985) broadly define cultural tourism as the movements of persons who satisfy the human need for diversity, tending to raise the cultural level of the individual and giving rise to new knowledge, experience and encounters. Cultural tourism is commonly associated with education in this way, some describing it more narrowly as educational cultural tourism (e.g. Bualis and Costa, 2006; Harner and Swarbrooke, 2007; Richards, 2005).

Although a common, more specific definition has not been agreed amongst academics due to the complexity and subjectivity of the term, there do appear to be two distinct viewpoints. The first focusses upon the consumption of cultural products such as sites or monuments (Bonink, 1992; Munsters, 1994), and the second comprises all aspects of travel, where travellers learn about the history and heritage of others or about their contemporary ways of life or thought (MacIntosh and Goeldner, 1986).

Csapo (2012) pertains that the umbrella term of cultural tourism can encompass a number of tourism forms including heritage (material e.g. historic buildings and non-material e.g. literature, arts), cultural thematic routes (e.g. spiritual, gastronomic, linguistic), cultural city tourism, traditions/ethnic tourism, events and festivals, religious tourism and creative culture (e.g. performing arts, crafts).

Types of cultural tourists

In attempt to understand the scope of cultural tourism academics have developed a number of typologies, usually based upon the tourist’s level of motivation.

Bywater (1993) differentiated tourists according to whether they were culturally interested, motivated or inspired.

Culturally interested tourists demonstrate a general interest in culture and consume cultural attractions casually as part of a holiday rather than consciously planning to do so.

Culturally motivated tourists consume culture as a major part of their trip, but do not choose their destination on the basis of specific cultural experiences, whereas for culturally inspired tourists culture is the main goal of their holiday. 

A more complex typology was proposed by McKercher and Du Cros (2002), who defined tourists based upon the depth of the cultural experience sought, distinguishing them in to one of five hierarchical categories. 

The first is the purposeful cultural tourist for whom cultural tourism is their primary motive for travel. These tourists have a very deep cultural experience. 

The second category is the sightseeing cultural tourist for whom cultural tourism is a primary reason for visiting a destination, but the experience is more shallow in nature.

The serendipitous cultural tourist does not travel for cultural reasons, but who, after participating, ends up having a deep cultural tourism experience, whilst the casual cultural tourist is weakly motivated by culture and subsequently has a shallow experience. 

Lastly, the incidental cultural tourist is one who does not travel for cultural tourism reasons but nonetheless participates in some activities and has shallow experiences. 

Adapting this theory, Petroman  et al (2013) segments tourists based upon their preferred cultural activities.

The purposeful cultural tourist, described as according to Mckercher and Du Cros (2002), enjoys learning experiences that challenge them intellectually and visits history museums, art galleries, temples and heritage sites that are less known.

The tour-amateur cultural tourist is akin with the sightseeing cultural tourist above and they often travel long distances, visit remote areas, enjoy tours and wandering through the streets.

The occasional cultural tourist plays a moderate role in the decision of travelling and enjoys an insignificant cultural experience, their preferred activities being to visit attractions and temples that are easy to reach and to explore, although not to the extent that the tour-amateur cultural tourist does.

The incidental cultural tourist plays a small or no role in the decision to travel and enjoys an insignificant cultural experience, whilst visiting attractions that area within easy reach and heritage theme parks.

The last segment is the accidental cultural tourist, who plays a small or no role in the decision to travel but enjoys a deep cultural experience. This tourist type is diverse and as such has no preferred activities attributed to it. 

Importance of cultural tourism

Cultural tourism is important for many reasons. Perhaps the most prominent reason is the social impact that it brings.

Cultural tourism can help reinforce identities, enhance cross cultural understanding and preserve the heritage and culture of an area. I have discussed these advantages at length in my post The Social Impacts of Tourism , so you may want to head over there for more detail.

Cultural tourism can also have positive economic impacts . Tourists who visit an area to learn more about a culture or who visit cultural tourism attraction, such as museums or shows, during their trip help to contribute to the economy of the area. Attractions must be staffed, bringing with it employment prospects and tertiary businesses can also benefit, such as restaurants, taxi firms and hotels.

Furthermore, for those seeking a deep cultural experience, options such as homestays can have positive economic benefits to the members of the community who host the tourists.

Read also: Overtourism explained: What, why and where

Personally, I think that one of the most important benefits of cultural tourism is the educational aspect. Tourists and hosts alike can learn more about different ways of life. This can help to broaden one’s mind, it can help one to think differently and to be more objective. These are qualities that can have many positive effects on a person and which can contribute to making them more employable in the future.

Cultural tourism activities

Whether a tourist is seeking a deep cultural experience or otherwise, there are a wide range of activities that can be classified as cultural tourism. Here are a few examples:

• Staying with a local family in a homestay
• Having a tour around a village or town
• Learning about local employment, for example through a tour of a tea plantation or factory
• Undertaking volunteer work in the local community
• Taking a course such as cooking, art, embroidery etc
• Visiting a museum
• Visiting a religious building, such as a Mosque
• Socialising with members of the local community
• Visiting a local market or shopping area
• Trying the local food and drink
• Going to a cultural show or performance
• Visiting historic monuments

Impacts of cultural tourism

There are a range of impacts resulting from cultural tourism activities, both good and bad. Here are some of the most common examples:

Positive impacts of cultural tourism

Revitalisation of culture and art.

Some destinations will encourage local cultures and arts to be revitalised. This may be in the form of museum exhibitions, in the way that restaurants and shops are decorated and in the entertainment on offer, for example.

This may help promote traditions that may have become distant.

Preservation of Heritage

Many tourists will visit the destination especially to see its local heritage. It is for this reason that many destinations will make every effort to preserve its heritage.

This could include putting restrictions in place or limiting tourist numbers, if necessary. This is often an example of careful tourism planning  and sustainable tourism management.

This text by Hyung You Park explains the principles of heritage tourism in more detail.

Negative impacts of cultural tourism

Social change.

Social change is basically referring to changes in the way that society acts or behaves. Unfortunately, there are many changes that come about as a result of tourism that are not desirable.

There are many examples throughout the world where local populations have changed because of tourism. Perhaps they have changed the way that they speak or the way that they dress. Perhaps they have been introduced to alcohol through the tourism industry or they have become resentful of rich tourists and turned to crime. These are just a few examples of the negative social impacts of tourism.

Read also: Business tourism explained: What, why and where

Globalisation and the destruction of preservation and heritage.

Globalisation is the way in which the world is becoming increasingly connected. We are losing our individuality and gaining a sense of ‘global being’, whereby we more and more alike than ever before.

Globalisation is inevitable in the tourism industry because of the interaction between tourists and hosts, which typically come from different geographic and cultural backgrounds. It is this interaction that encourage us to become more alike.

Standardisation and Commercialisation

Similarly, destinations risk standardisation in the process of satisfying tourists’ desires for familiar facilities and experiences.

While landscape, accommodation, food and drinks, etc., must meet the tourists’ desire for the new and unfamiliar, they must at the same time not be too new or strange because few tourists are actually looking for completely new things (think again about the toilet example I have previously).

Tourists often look for recognisable facilities in an unfamiliar environment, like well-known fast-food restaurants and hotel chains. Tourist like some things to be standardised (the toilet, their breakfast, their drinks, the language spoken etc), but others to be different (dinner options, music, weather, tourist attractions etc).

Loss of Authenticity 

Along similar lines to globalisation is the loss of authenticity that often results from tourism.

Authenticity is essentially something that is original or unchanged. It is not fake or reproduced in any way.

The Western world believe that a tourist destination is no longer authentic when their cultural values and traditions change. But I would argue is this not natural? Is culture suppose to stay the same or it suppose to evolve throughout each generation? 

Take a look at the likes of the long neck tribe in Thailand or the Maasai Tribe in Africa. These are two examples of cultures which have remained ‘unchanged’ for the sole purpose of tourism. They appear not to have changed the way that they dress, they way that they speak or the way that they act in generations, all for the purpose of tourism.

You can learn more about what is authenticity in tourism here or see some examples of staged authenticity in this post.

Culture clashes

Because tourism involves movement of people to different geographical locations cultural clashes can take place as a result of differences in cultures, ethnic and religious groups, values, lifestyles, languages and levels of prosperity.

Read also: Environmental impacts of tourism

The attitude of local residents towards tourism development may unfold through the stages of euphoria, where visitors are very welcome, through apathy, irritation and potentially antagonism when anti-tourist attitudes begin to grow among local people. This is represented in Doxey’s Irritation Index, as shown below.

Tourist-host relationships

Culture clashes can also be exasperated by the fundamental differences in culture between the hosts and the tourists.

There is likely to be economic inequality between locals and tourists who are spending more than they usually do at home. This can cause resentment from the hosts towards the tourists, particularly when they see them wearing expensive jewellery or using plush cameras etc that they know they can’t afford themselves.

Further to this, tourists often, out of ignorance or carelessness, fail to respect local customs and moral values. 

There are many examples of ways that tourists offend the local population , often unintentionally. Did you know that you should never put your back to a Buddha? Or show the sole of your feet to a Thai person? Or show romantic affection in public in the Middle East?

Cultural tourism destinations

Whilst many would argue that cultural tourism is ingrained to some extent in travel to any country, there are some particular destinations that are well-known for their ability to provide tourists with a cultural experience.

Cultural tourism in India

It is impossible not to visit India and experience the culture. Even if you are staying in a 5 star Western all-inclusive hotel in Goa, you will still test Indian curries, be spoken to by Indian workers and see life outside of the hotel on your transfer to and from the airport.

For most people who travel to India, however, cultural tourism is far more than peeking outside of the enclave tourism bubble of their all-inclusive hotel.

Thousands of international tourists visit the Taj Mahal each year. Many more people visit the various Hindu and Buddhist temples scattered throughout the country as well as the various Mosques. Some visit the famous Varanassi to learn about reincarnation.

Most tourists who visit India will try the local dal, eat the fresh mutton and taste chai.

All of these activities are popular cultural tourism activities.

Cultural tourism in Thailand

Thailand is another destination that offers great cultural tourism potential. From the Buddhist temples and monuments and the yoga retreats to homestays and village tours, there are ample cultural tourism opportunities in Thailand .

Cultural tourism in Israel

Israel is popular with religious tourists and those who are taking a religious pilgrimage, as well as leisure tourists. I visited Israel and loved travelling around to see the various sights, from Bethlehem to Jerusalem . I’m not religious in any way, but I loved learning about the history, traditions and cultures.

Cultural tourism in New York

New York is a city that is bustling with culture. It is world famous for its museums and you can learn about anything from World War Two to the Twin Towers here.

Many would argue that shopping is ingrained in the culture of those who live in New York and many tourists will take advantage of the wide selection of products on offer and bargains to be had on their travels to New York.

You can also treat yourself to watching a traditional West End show, trying some of the famous New York Cheesecake and enjoying a cocktail in Times Square!

Cultural tourism in Dubai

Dubai might not be the first destination that comes to mind when you think of cultural tourism, but it does, in fact, have a great offering.

What I find particular intriguing about Dubai is the mix of old and new. One minute you can be exploring the glitz and glamour of the many high-end shopping malls and skyscrapers and the next you can be walking through a traditional Arabian souk.

Cultural tourism: Conclusion

As you can see, there is big business in cultural tourism. With a wide range of types of cultural tourists and types of cultural tourism experiences, this is a tourism sector that has remarkable potential. However, as always, it is imperative to ensure that sustainable tourism practices are utilised to mitigate any negative impacts of cultural tourism.

If you are interested in learning more about topics such as this subscribe to my newsletter ! I send out travel tips, discount coupons and some material designed to get you thinking about the wider impacts of the tourism industry (like this post)- perfect for any tourism student or keen traveller!

Further reading

Want to learn more about cultural tourism? See my recommended reading list below.

• Cultural Tourism – A textbook illustrating how heritage and tourism goals can be integrated in a management and marketing framework to produce sustainable cultural tourism. 
• Deconstructing Travel: Cultural Perspectives on Tourism – This book provides an easily understood framework of the relationship between travel and culture in our rapidly changing postmodern, postcolonial world.
• Re-Investing Authenticity: Tourism, Place and Emotions – This ground-breaking book re-thinks and re-invests in the notion of authenticity as a surplus of experiential meaning and feeling that derives from what we do at/in places.
• The Business of Tourism Management – an introduction to key aspects of tourism, and to the practice of managing a tourism business. 
• Managing Sustainable Tourism – tackles the tough issues of tourism such as negative environmental impact and cultural degradation, and provides answers that don’t sacrifice positive economic growth.
• Tourism Management: An Introduction – An introductory text that gives its reader a strong understanding of the dimensions of tourism, the industries of which it is comprised, the issues that affect its success, and the management of its impact on destination economies, environments and communities.
• Responsible Tourism: Using tourism for sustainable development – A textbook about the globally vital necessity of realising sustainable tourism.

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What is Heritage (Historical) Tourism?

What is Heritage tourism?

Countries famous for historical tourism.

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Heritage Tourism

The late Alan Gordon was professor of history at the University of Guelph. He authored three books: Making Public Pasts: The Contested Terrain of Montreal’s Public Memories, 1891–1930, The Hero and the Historians: Historiography and the Uses of Jacques Cartier and Time Travel: Tourism and the Rise of the Living History Museum in Mid-Twentieth Century Canada.

• Published: 18 August 2022
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Heritage tourism is a form of cultural tourism in which people travel to experience places, artifacts, or activities that are believed to be authentic representations of people and stories from the past. It couples heritage, a way of imagining the past in terms that suit the values of the present, with travel to locations associated with enshrined heritage values. Heritage tourism sites are normally divided into two often overlapping categories: natural sites and sites related to human culture and history. By exploring the construction of heritage tourism destinations in historical context, we can better understand how and through what attributes places become designated as sites of heritage and what it means to have an authentic heritage experience. These questions are explored through heritage landscapes, national parks, battlefield tourism, architectural tourism, and the concept of world heritage.

Heritage is one of the most difficult, complex, and expansive words in the English language because there is no simple or unanimously accepted understanding of what heritage encompasses. 1 We can pair heritage with a vast range of adjectives, such as cultural, historical, physical, architectural, or natural. What unites these different uses of the term is their reference to the past, in some way or another, while linking it to present-day needs. Heritage, then, is a reimagining of the past in terms that suit the values of the present. It cannot exist independently of human attempts to make the past usable because it is the product of human interpretation of not only the past, but of who belongs to particular historical narratives. At its base, heritage is about identity, and the inclusion and exclusion of peoples, stories, places, and activities in those identities. The use of the word “heritage” in this context is a postwar phenomenon. Heritage and heritage tourism, although not described in these terms, has a history as long as the history of modern tourism. Indeed, a present-minded use of the past is as old as civilization itself, and naturally embedded itself in the development of modern tourism. 2 The exploration of that history, examining the origins and development of heritage tourism, helps unpack some of the controversies and dissonance it produces.

Heritage in Tourism

Heritage tourism sites are normally divided into two categories: natural sites and sites of human, historical, or cultural heritage. the United Nations Educational, Scientific, and Cultural Organization (UNESCO) separates its list of world heritage sites in this manner. Sites of natural heritage are understood to be places where natural phenomena such as wildlife, flora, geological features, or ecosystems, are generally deemed to be of exceptional beauty or significance. Cultural heritage sites, which represent over three quarters of UNESCO-recognized sites, are places where human activity has left a lasting and substantial physical impact that reveals important features of a culture or cultures. Despite the apparent simplicity of this division, it is not always easy to categorize individual sites. UNESCO thus allows for a category of “mixed” heritage sites. But official recognition is not necessary to mark a place as a heritage destination and, moreover, some authors point to versions of heritage tourism that are not tightly place-specific, such as festivals of traditional performances or foodways. 3

The central questions at the heart of heritage tourism ask what it is that designates something as “heritage” and whether tourists have an “authentic” heritage experience there. At its simplest, heritage tourism is a form of cultural tourism in which people travel to experience places, artifacts, or activities that are authentic representations of people and stories from the past. Yet this definition encompasses two, often competing, motivations. Heritage tourism is both a cultural phenomenon through which people attempt to connect with the past, their ancestors, and their identity, and it is an industry designed to profit from it. Another question surrounds the source of the “heritage” in heritage tourism. Many scholars have argued that heritage does not live in the destinations or attractions people seek. Heritage is not innate to the destination, but is rather based on the tourist’s motivations and expectations. Thus, heritage tourism is a form of tourism in which the main motivation for visiting a site is based on the traveler’s perceptions of its heritage characteristics. Following the logic of this view, the authenticity of the heritage experience depends on the traveler rather than the destination or the activity. Heritage features, as well as the sense of authenticity they impart, are democratized in what might be called a consumer-based model of authenticity. 4 This is a model that allows for virtually anything or any place to be a heritage destination. Although such an approach to understanding heritage tourism may well serve present-day studies, measuring motivations is more complicated for historical subjects. Long-departed travelers are not readily surveyed about their expectations; motivations have to be teased out of historical records. In a contrasting view, John Tunbridge and Gregory Ashworth argue that heritage attractions are created through marketing: they are invented to be heritage attractions and sold to a traveling public as such. Yet, heritage attractions, in this understanding, are still deemed authentic when they satisfy consumer expectations about heritage. 5 This insight also implies that heritage tourism destinations might be deceptions, and certainly there are examples of the fabrication of heritage sites. However, if motivations and expectations are arbiters of heritage, then even invented heritage can become authentic through its acceptance by a public. While not ignoring the motivations and expectations of travelers, for historians, any understanding of heritage tourism must include the process by which sites become designated as a places of heritage. It must encompass the economic aspects of tourism development, tourism’s role in constructing narratives of national or group identity, and the cultural phenomenon of seeking authentic representations of those identities, regardless of their origins. Such a practice might include traveling to sites connected to diasporas, places of historical significance, sites of religious pilgrimages, and landscapes of scenic beauty or cultural importance.

Scholarly interest in heritage, at least in the English-speaking world, dates from the 1980s reaction to the emergence of new right-wing political movements that used the past as a tool to legitimize political positions. Authors such as David Lowenthal, Robert Hewison, and Patrick Wright bemoaned the recourse to “heritage” as evidence of a failing society that was backward-looking, fearful, and resentful of modern diversity. 6 Heritage, they proclaimed, was elitist and innately conservative, imposed on the people from above in ways that distanced them from an authentic historical consciousness. Although Raphael Samuel fired back that the critique of heritage was itself elitist and almost snobbish, this line continued in the 1990s. Works by John Gillis, Tony Bennett, and Eric Hobsbawm, among others, concurred that heritage was little more than simplified history used as a weapon of social and political control.

At about the same time, historians also began to take tourism seriously as a subject of inquiry, and they quickly connected leisure travel to perceived evils in the heritage industry. Historians such as John K. Walton in the United Kingdom and John Jakle in the United States began investigating patterns of tourism’s history in their respective countries. Although not explicitly concerned with heritage tourism, works such as Jakle’s The Tourist explored the infrastructure and experience of leisure travel in America, including the different types of attractions people sought. 7 In Sacred Places , John Sears argued that tourism helped define America in the nineteenth century through its landscape and natural wonders. Natural tourist attractions, such as Yosemite and Yellowstone parks became sacred places for a young nation without unifying religious and national shrines. 8 Among North America’s first heritage destinations was Niagara Falls, which drew Americans, Europeans, Britons, and Canadians to marvel at its beauty and power. Tourist services quickly developed there to accommodate travelers and, as Patricia Jasen and others note, Niagara became a North American heritage destination at the birth of the continent’s tourism trade. 9

As the European and North American travel business set about establishing scenic landscapes as sites worthy of the expense and difficulty of travel to them, they rarely used a rhetoric of heritage. Sites were depicted as places to embrace “the sublime,” a feeling arising when the emotional experience overwhelms the power of reason to articulate it. Yet as modern tourism developed, promoters required more varied attractions to induce travelers to visit specific destinations. North America’s first tourist circuits, well established by the 1820s, took travelers up the Hudson River valley from New York to the spas of Saratoga Springs, then utilizing the Erie Canal even before its completion, west to Niagara Falls. Tourist guidebooks were replete with vivid depictions of the natural wonders to be witnessed, and very quickly Niagara became heavily commercialized. As America expanded beyond the Midwest in the second half of the nineteenth century, text and image combined to produce a sense that these beautiful landscapes were a common inheritance of the (white and middle-class) American people. Commissioned expeditions, such as the Powell Expedition of 1869–1872, produced best-selling travel narratives revealing the American landscape to enthralled readers in the eastern cities (see Butler , this volume). John Wesley Powell’s description of his voyage along the Colorado River combined over 450 pages of written description with 80 prints, mostly portraying spectacular natural features. American westward exploration, then, construed the continent’s natural wonders as its heritage.

In America, heritage landscapes often obscured human activity and imagined the continent as nature untouched. But natural heritage also played a role in early heritage tourism in Britain and Europe. Many scholars have investigated the connection between national character and the depiction of topographical features, arguing that people often implant their communities with ideas of landscape and associate geographical features with their identities. In this way, landscape helps embed a connection between places and particular local and ethnic identities. 10 Idealized landscapes become markers of national identity (see Noack , this volume). For instance, in the Romantic era, the English Lake District and the mountains of the Scottish Highlands became iconic national representations of English, Scottish, or British nationalities. David Lowenthal has commented on the nostalgia inherent in “landscape-as-heritage.” The archetypical English landscape, a patchwork of fields divided by hedgerows and sprinkled with villages, was a relatively recent construction when the pre-Raphaelite painters reconfigured it as the romantic allure of a medieval England. It spoke to the stability and order inherent in English character. 11

Travel literature combined with landscape art to develop heritage landscapes and promote them as tourist attractions. Following the 1707 Act of Union, English tourists became fascinated with Scotland, and in particular the Scottish Highlands. Tourist guidebooks portrayed the Highlands as a harsh, bleak environment spectacular for its beauty as well as the quaintness of its people and their customs (see Schaff , this volume). Over the eighteenth and nineteenth centuries, tourist texts cemented the image of Highland culture and heritage. Scholars have criticized this process as a “Tartanization” or “Balmoralization” of the country by which its landscape and culture was reduced to a few stereotypes appealing to foreign visitors. Nevertheless, guidebook texts described the bens, lochs, and glens with detail, helping create and reinforce a mental picture of a quintessential Highland landscape. 12 The massacre of members of the Clan MacDonald at Glencoe, killed on a winter night in 1692 for insufficient loyalty to the monarchy, added romance. Forgotten for over a century, the event was recalled in the mid-nineteenth century by the historian Thomas Babington Macaulay, and quickly became a tragic tale associated with the scenic valley. At the same time the Highlands were being re-coded from a dangerous to a sublime landscape, its inhabitants became romanticized as an untainted, simple, premodern culture. The natural beauty of the landscape at Glencoe and its relative ease of access, being close to Loch Lomond and Glasgow, made it an attraction with a ready-made tragic tale. Highlands travel guides began to include Glencoe in their itineraries, combining a site of natural beauty with a haunting human past. Both natural and cultural heritage, then, are not inherent, but represent choices made by people about what and how to value the land and the past. On France’s Celtic fringe, a similar process unfolded. When modern tourism developed in Brittany in the mid-nineteenth century, guidebooks such as Joanne’s defined the terms of an authentic Breton experience. Joanne’s 1867 guide coupled the region’s characteristic rugged coastlines with the supposedly backward people, their costumes, habitudes, beliefs, and superstitions, who inhabited it. 13 Travel guides were thus the first contributors in the construction of heritage destinations. They began to highlight the history, real and imagined, of destinations to promote their distinctions. And, with increasing interest in the sites of national heritage, people organized to catalog, preserve, and promote heritage destinations.

Organizing Heritage Tourism

Among the world’s first bodies dedicated to preserving heritage was the Society for the Protection of Ancient Buildings (SPAB), organized in England in 1877. Emerging as a result of particular debates about architectural practices, this society opposed a then-popular trend of altering buildings to produce imaginary historical forms. This approach, which was most famously connected to Eugène-Emmanuel Viollet-le-Duc’s French restorations, involved removing or replacing existing architectural features, something renounced by the SPAB. The society’s manifesto declared that old structures should be repaired so that their entire history would be protected as part of cultural heritage. The first heritage preservation legislation, England’s Ancient Monuments Protection Act of 1882, provided for the protection initially of 68 prehistoric sites and appointed an inspector of ancient monuments. 14 By 1895, movements to conserve historic structures and landscapes had combined with the founding of the National Trust, officially known as the National Trust for Places of Historic Interest or Natural Beauty, as a charitable agency. Much of the Trust’s early effort protected landscapes: of twenty-nine properties listed in 1907, seventeen were acreages of land and other open spaces. 15 Over the twentieth century, however, the Trust grew more and more concerned with protecting country houses and gardens, which now constitute the majority of its listed properties.

British efforts were duplicated in Europe. The Dutch Society for the Preservation of Natural Landmarks was established in 1904; France passed legislation to protect natural monuments in 1906. And in Sweden, the Society for the Protection of Nature was established in 1909, to name only a few examples. Nature was often connected to the spirit of “the folk,” an idea that encompassed a notion of an original ethnic core to the nation. Various European nationalisms of the period embraced the idea of an “authentic” national folk, with each folk considered unique due to its connection with a specific geography. Folklore and the celebration of folk culture offered Europeans links to imagined national heritages in a rapidly modernizing world, as modern, middle-class Europeans turned their attention to the romanticized primitive life of so-called simple peasants and linked notions of natural and human heritage. Through the concept of the folk, natural and human heritage combined to buttress emerging expressions of nationalism. 16

Sweden provides an instructive example. As early as the seventeenth century, Swedish antiquarians were intrigued by medieval rune stones, burial mounds, and cairns strewn across the country, but also saw these connected to natural features. Investigations of these relics of past Nordic culture involved a sense of the landscape in which they were found. This interest accelerated as folk studies grew in popularity, in part connected to nationalist political ambitions of Swedes during the growing tensions within the Kingdom of Sweden and Norway, which divided in 1905. Sweden’s preservation law required research into the country’s natural resources to create an inventory of places. Of particular interest were features considered to be “nature in its original state.” The intent was to preserve for future generations at least one example of Sweden’s primordial landscape features: primeval forests, swamps, peat bogs, and boulders. But interest was also drawn to natural landmarks associated with historical or mythical events from Sweden’s past. Stones or trees related to tales from the Nordic sagas, for example, combined natural with cultural heritage. 17

Although early efforts to protect heritage sites were not intended to support tourism, the industry quickly benefited. Alongside expanding tours to the Scottish Highlands and English Lake District, European landscapes became associated with leisure travel. As Tait Kellar argues for one example, the context of the landscape is crucial in understanding the role of tourism in the German Alps. 18 Guidebooks of the nineteenth and early twentieth century did not use the term “heritage,” but they described its tenets to audiences employing a different vocabulary. Baedeker’s travel guides, such as The Eastern Alps , guided bourgeois travelers through the hiking trails and vistas of the mountains and foothills, offering enticing descriptions of the pleasures to be found in the German landscape. Beyond the land, The Eastern Alps directed visitors to excursions that revealed features of natural history, human history, and local German cultures. 19

Across the Atlantic people also cherished escapes to the countryside for leisure and recreation and, as economic and population growth increasingly seemed to threaten the idyllic tranquility of scenic places, many banded together to advocate for their conservation. Yet, ironically, by putting in place systems to mark and preserve America’s natural heritage, conservationists popularized protected sites as tourist destinations. By the second half of the nineteenth century, the conservation movement encouraged the US government to set aside massive areas of American land as parks. For example, Europeans first encountered the scenic beauty of California’s Yosemite Valley at midcentury. With increasing settler populations following the California Gold Rush, tourists began arriving in ever larger numbers and promoters began building accommodations and roads to encourage them. Even during the Civil War, the US government recognized the potential for commercial overdevelopment and the desire of many to preserve America’s most scenic places. 20 In 1864, President Abraham Lincoln signed the Yosemite Grant, designating acres of the valley protected wilderness. This set a precedent for the later creation of America’s first national park. In 1871, the Hayden Geological Survey recommended the preservation of nearly 3,500 square miles of land in the Rocky Mountains, in the territories of Montana, Wyoming, and Idaho. Ferdinand V. Hayden was concerned that the pristine mountain region might soon be as overrun with tourists as Niagara Falls had by then become. 21 The following year, Congress established Yellowstone National Park, the world’s first designated “heritage” site. Yet, from the beginning, Yellowstone and subsequent parks were assumed to be tourist attractions. By 1879, tourists to Yellowstone had established over 200 miles of trails that led them to the park’s most famous attractions. Although thought of as nature preserves, parks were often furnished with railway access, and amenities and accommodations appeared, often prior to official designation. National parks were immediately popular tourist attractions. Even before it had established a centralized bureaucracy to care for them, the United States government had established nine national parks and nearly two dozen national monuments. Canada lagged, but established Rocky Mountain National Park (now Banff) in 1885 to balance interests of resource extraction and conservation. (The world’s second national park was Australia’s Royal National Park, established by the colony of New South Wales in 1879.) By the outbreak of the Great War, Canada and the United States had established fifteen national parks, all but one west of the Mississippi River.

Establishing parks was one component of building a heritage tourism infrastructure. Another was the creation of a national bureaucracy to organize it. The Canadian example reveals how heritage and tourism drove the creation of a national parks service. Much of the mythology surrounding Canada’s national parks emphasized the role of nature preservationists, yet the founder of the parks system, J. B. Harkin, was deeply interested in building a parks network for tourists. 22 Indeed, from early in the twentieth century, Canada’s parks system operated on the principle that parks should be “playgrounds, vacation destinations, and roadside attractions that might simultaneously preserve the fading scenic beauty and wildlife populations” of a modernizing nation. 23 Although Canada had established four national parks in the Rocky Mountains in the 1880s, the administration of those parks was haphazard and decentralized. It was not until the approaching third centennial of the founding of Quebec City (now a UNESCO World Heritage Site) that the Canadian government began thinking actively about administering its national heritage. In 1908, Canada hosted an international tourist festival on the Plains of Abraham, the celebrated open land where French and British armies had fought the decisive battle for supremacy in North America in 1759. The event so popularized the fabled battlefield that the government was compelled to create a National Battlefield Commission to safeguard it. This inspired the creation of the Dominion Parks Branch three years later to manage Canada’s natural heritage parks, the world’s first national parks service. By 1919 the system expanded to include human history—or at least European settler history—through the creation of national historic parks. These parks were even more explicitly designed to attract tourists, automobile tourists in particular. In 1916, five years after Canada, the United States established the National Parks Service with similar objectives.

As in Europe, nationalism played a significant role in developing heritage tourism destinations in America. The first national parks were inspired by the series of American surveying expeditions intended to secure knowledge of the landscape for political control. Stephen Pyne connects the American “discovery” of the Grand Canyon, for example, to notions of manifest destiny following the Treaty of Guadalupe Hidalgo (1848) that ended the Mexican-American War and ceded over 500,000 square miles of what is today the western United States. Popularized by the report of John Wesley Powell (1875) , the canyon began attracting tourists in the 1880s, although Congress failed to establish it as a national park. 24 Tourism was central to developing the Grand Canyon as a national heritage destination. Originally seen by Spanish explorers as an obstacle, and as a sacred place by the Navajo, Hopi, Hualapai, and Havasupai peoples, the canyon came to mark American exceptionalism. Piece by piece, sections of the canyon were set aside as reserves and finally declared a national park in 1919. By then, the park had been serviced by a railway (since 1901) and offered tourists a luxury hotel on the canyon’s south rim.

Archaeology also entered into the construction of American heritage. Almost as soon as it was annexed to the United States, the American southwest revealed to American surveyors a host of archaeological remains. For residents of the southwest, the discovery of these ancient ruins of unknown age pointed to the nobility of a lost predecessor civilization. By deliberately construing the ruins as being of an unknown age, Anglo-American settlers were able to draw distinctions between the ancients and contemporary Native Americans in ways that validated their own occupation of the territory. The ruins also had commercial potential. In Colorado, President Theodore Roosevelt established Mesa Verde National Park in 1906 to protect and capitalize on the abandoned cliff dwellings located there. These ruins had been rediscovered in the 1880s when ranchers learned of them from the local Ute people. By the turn of the century, the ruins had attracted so many treasure seekers that they needed protection. This was the first national park in America designated to protect a site of archaeological significance and linked natural and human heritage in the national parks system. 25

If, as many argue, heritage is not innate, how is it made? Part of the answer to this question can be found in the business of tourism. Commercial exploitation of heritage tourism emerged alongside heritage tourism, but was particularly active in the postwar years. Given their association with tourism, it is not surprising that railways and associated businesses played a prominent role in promoting heritage destinations. Before World War II, the most active heritage tourism promoter was likely the Fred Harvey Company, which successfully marketed, and to a great degree created, much of the heritage of the American southwest. The Fred Harvey Company originated with the opening of a pair of cafés along the Kansas Pacific Railway in 1876. After a stuttering beginning, Harvey’s chain of railway eateries grew in size. Before dining cars became regular features of passenger trains, meals on long-distance trips were provided by outside business such as Harvey’s at regular stops. With the backing of the Santa Fe Railroad, the company also developed attractions based on the Southwest region’s unique architectural and cultural features. The image capitalized on the artistic traditions of Native Americans and early Spanish traditions to create, in particular, the Adobe architectural style now associated with Santa Fe and New Mexico. 26 These designs were also incorporated into tourist facilities on the South Rim of the Grand Canyon, including the El Tovar hotel and the Hopi House souvenir and concession complex, designed to resemble a Hopi pueblo.

Relying on existing and manufactured heritage sites, North American railways popularized attractions as heritage sites. The Northern Pacific Railroad financed a number of hotels in Yellowstone Park, including the Old Faithful Inn in 1904. In 1910, the Great Northern Railroad launched its “See America First” campaign to attract visitors (and new investments) to its routes to the west’s national parks. In Canada, the Dominion Atlantic Railway rebuilt Grand Pré, a Nova Scotia Acadian settlement to evoke the home of the likely fictional character Evangeline from Henry Wadsworth Longfellow’s 1848 poem by the same name. In the poem, Evangeline was deported from Acadia in 1755 and separated from her betrothed. By the 1920s, the railway was transporting tourists to Grand Pré, christened “Land of Evangeline,” where reproductions stood in for sites mentioned in the poem. 27 However, following World War I, heritage tourism in North America became increasingly dependent on automobile travel and the Dominion Atlantic eventually sold its interest to the Canadian government.

Conflict as Cultural Heritage

Tourism to sites of military history initially involved side trips from more popular, usually natural, attractions. Thomas Chambers notes that the sites of battles of the Seven Years’ War, Revolutionary War, and War of 1812 became tourist attractions as side trips from more established itineraries, such as the northern or fashionable tours. War of 1812 battlefields, many of them in the Niagara theater of the war, were conveniently close to the natural wonders people already came to see. By visiting the places where so many had sacrificed for their country, tourists began attaching new meaning to the sites. Ease of access was essential. Chambers contrasts sites in southern states with those in the north. In the south, the fields of important American Revolution victories at Cowpens and King’s Mountain were too remote to permit easy tourist access and long remained undeveloped. 28 In a contrary example, the Plains of Abraham, the scene of General Wolfe’s dramatic victory over France that led to the Conquest of Canada, was at first a curiosity. The visit to Quebec, a main destination on the northern tour, was originally based on its role as a major port and the attraction of the scenic beauty of the city on the cliffs, compared favorably to Cintra in Portugal. 29 Ease of access helped promoters convert an empty field near the city into the “hallowed Plains.”

Access to battlefields increased at almost the exact moment that one of the nineteenth century’s most devastating wars, the American Civil War, broke out. Railway travel was essential to both the success of the Union Army in reconquering the rebelling Confederacy, and in developing tourism to the sites of the slaughter. Railway travel made sites accessible for urban travelers and new technologies, such as photography and the telegraph, sped news of victories and defeats quickly around the nation. Gettysburg, the scene of a crucial Union victory in July 1863, became a tourist attraction only a few days later. Few would call the farmland of southeastern Pennsylvania sublime, but dramatic human history had unfolded there. The battle inspired the building of a national memorial on the site only four months later, the Soldiers’ National Cemetery. At the inauguration of the cemetery Abraham Lincoln delivered his “Gettysburg Address,” calling on the nation to long remember and cherish the “hallowed ground” where history had been made.

Gettysburg sparked a frenzy of marking sites of Civil War battles and events. Battle sites became important backdrops for political efforts at reunion and reconciliation after the war and attracted hundreds and later thousands of tourists for commemorative events and celebrations. Ten thousand saw President Rutherford Hayes speak at Gettysburg in 1878 and, for the 50th anniversary of Gettysburg, some 55,000 veterans returned to Pennsylvania in July 1913. What had once been a site of bloody, brutal combat had been transformed into a destination where tourists gathered to embrace their shared heritage, north and south. As the years progressed, more attractions were added as tourists began to see their heritage on the battlefield. 30

The conflict that most clearly created tourist attractions out of places of suffering was the World War I. Soon after the war ended, its sites of slaughter also became tourist attractions. As with the Civil War in America, World War I tourists were local people and relatives of the soldiers who had perished on the field of battle. By one estimate 60,000 tourists visited the battlefields of the Western Front by the summer of 1919, the same year that Michelin began publishing guidebooks to them. Numbers grew in the decades following the war. Over 140,000 tourists took in the sites of the war in 1931, which grew to 160,000 for 1939. Organizations such as the Workers’ Travel Association hoped that tourism to battle sites would promote peace, but the travel business also benefited. Travel agencies jumped at the chance to offer tours and publishers produced travel guides to the battlefields. At least thirty English guidebooks were published by 1921. 31

This interest in a conflict that killed, often in brutal fashion, so many might seem a ghoulish form of heritage tourism. Yet Peter Slade argues that people do not visit battlefields for the love for death and gore. They attend these sites out of a sense of pilgrimage to sites sacred to their national heritage. Organized pilgrimages reveal this sense of belonging most clearly. The American Legion organized a pilgrimage of 15,000 veterans in 1927 to commemorate the decade anniversary of America’s entry to the war. The following year 11,000 Britons, including 3,000 women, made a pilgrimage of their own. Canada’s first official pilgrimage involved 8,000 pilgrims (veterans and their families) to attend the inauguration of the Vimy Ridge Memorial, marking a site held by many as a place sacred to Canadian identity. Australians and New Zealanders marched to Gallipoli in Turkey for similar reasons. 32 As with the sites of the Western Front, Gallipoli and pilgrimages to it generated travel accounts and publishers assembled guidebooks to help travelers navigate its attractions and accommodations. In these episodes, tourism was used to construct national heritage. In the interwar years, tourist activity popularized the notion that sites of national heritage existed on the battlefields of foreign lands, where “our” nation’s history was forged. National heritage tourism, then, became transnational.

Since the end of World War II, battlefield tourism has become an important projection of heritage tourism. Commercial tour operators organize thousands of tours of European World War I and World War II battlefields for Americans and Canadians, as for other nationalities. The phenomenon seems particularly pronounced among North Americans. The motivation behind modern battlefield tourism reveals its connection to heritage tourism. If heritage is an appeal to the past that helps establish a sense of identity and belonging, the feelings of national pride and remorse for sacrifice of the fallen at these sites helps define them as sacred to a particular vision of a national past. The sanctity of the battle site makes the act of consuming it as a tourist attraction an act of communion with heritage.

Built Heritage and Tourism

During the upheaval of the Civil War, some Americans began to recognize historic houses as elements of their heritage worthy of preservation. These houses were initially not seen as tourist attractions, but as markers of national values. Their heritage value preceded their value as tourist attractions. The first major preservation initiative launched in 1853 to save George Washington’s tomb and home from spoliation. Behind overt sectional divisions of north and south was an implied vesting of republican purity among the patrician families that could trace their ancestors to the revolutionary age and who could restore American culture to its proper deferential state. The success of preserving Mount Vernon led to a proliferation of similar house museums. By the 1930s, the American museum association even produced a guide for how to establish new examples and promote them as sites of heritage for tourist interest. Historic houses provided tangible, physical evidence of heritage. Like scenic landscapes attached to the stories of history, buildings connected locations to significant events and people of the past. Architectural heritage came to be closely associated with tourism. Architectural monuments are easily identified, easy to promote, and, as physical structures, easily reproduced in souvenir ephemera. Although the recognition of architectural monuments as tourist draws could be said to have originated with the Grand Tour, or at least with the publication of John Ruskin’s “Seven Lamps of Architecture” (1849), which singled out the monuments of Venice for veneration, twentieth century mobility facilitated a greater desire to travel to see historic structures. Indeed, mobility, especially automobility, prompted the desire to preserve or even reinvent the structural heritage of the past.

A driving factor behind the growth of tourism to sites associated with these structural relics was a feeling that the past—and especially the social values of the past—was being lost. For example, Colonial Williamsburg developed in reaction to the pace of urban and social change brought about by automobile travel in the 1920s. Williamsburg was once a community of colonial era architecture, but had become just another highway town before John D. Rockefeller lent his considerable wealth to its preservation and reconstruction. 33 Rockefeller had already donated a million dollars for the restoration of French chateaux at Versailles, Fontainebleu, and Rheims. 34 At Williamsburg, his approach was to remove structures from the post-Colonial period to create a townscape from the late eighteenth century. By selecting a cut-off year of 1790, Rockefeller and his experts attempted to freeze Williamsburg in a particular vision of the past. The heritage envisioned was not that of ordinary Americans, but that of colonial elites. Conceived to be a tourist attraction, Colonial Williamsburg offered a tourist-friendly lesson in American heritage. Rockefeller, and a host of consultants convinced the (white) people of Williamsburg to reimagine their heritage and their past. America’s heritage values were translated to the concepts of self-government and individual liberty elaborated by the great patriots, Washington, Madison, Henry, and Jefferson. The town commemorated the planter elites that had dominated American society until the Jacksonian era, and presented them as progenitors of timeless ideals and values. They represented the “very cradle of that Americanism of which Rockefeller and the corporate elite were the inheritors and custodians.” 35

Rockefeller’s Williamsburg was not the only American heritage tourist reconstruction. Canada also underwent reconstruction projects for specifically heritage tourism purposes, such as the construction of “Champlain’s Habitation” at Port Royal, Nova Scotia or the attempt to draw tourists to Invermere, British Columbia with a replica fur trade fort. 36 Following World War I and accelerating after World War II, the number and nature of places deemed heritage attractions grew. Across North America, all levels of governments and private corporations built replica heritage sites with varying degrees of “authenticity.” Although these sites often made use of existing buildings and landscapes, they also manufactured an imaginary environment of the past. The motivation behind these sites was almost always diversification of the local economy through increased tourism. Canada’s Fortress of Louisbourg National Historic Site is perhaps the most obvious example. It is a reconstructed section of the French colonial town, conquered and destroyed in 1758, built on the archaeological remains of the original. Constructed by the government of Canada as a means to diversify the failing resource economy of its Atlantic provinces, the tourist attraction was also designated a component of Canada’s national heritage. The US government also increased its interest in the protection of heritage destinations, greatly expanding the list of national historic landmarks, sites, parks, and monuments. As postwar governments became more concerned with managing their economies, tourism quickly came to be seen as a key economic sector. The language of national heritage helped build public support for state intervention in natural and historic artifacts and sites that could be presented as sacred national places.

In Europe, many historic sites were devastated by bombardment during World War II. Aside from pressing humanitarian issues, heritage concerns also had to be addressed. In France, the war had destroyed nearly half a million buildings, principally in the northern cities, many of which were of clear heritage value. The French government established a commission to undertake the reconstruction of historic buildings and monuments and, in some cases, entire towns. Saint-Malo, in Brittany, had been completely destroyed, but the old walled town was rebuilt to its seventeenth century appearance. Already a seaside resort, the town added a heritage site destination. In the 1920s and 1930s, European fascist states had also employed heritage tourism. In Mussolini’s Italy and Nazi Germany, workers’ leisure time was to be organized to prevent ordinary Italians and Germans from falling into unproductive leisure activities. Given the attachment to racialized views of purity and identity, organized tourism was encouraged to allow people to bond with their national heritage. Hiking in the Black Forest or the alpine Allgau might help connect Germans to the landscape and reconnect them to the traditional costumes and folkways of rural Germany. As Kristin Semmens argues, most studies of the Nazi misappropriation of the past ignore the displays of history aimed toward tourists at Germany’s heritage sites. Many museums and historic sites twisted their interpretations to fit the Nazi present. 37 In ways that foreshadowed the 1980s British left’s critique of heritage, fascist regimes made use of heritage tourism to control society. After the war, a vigorous program of denazification was undertaken to remove public relics of the Nazi regime and in formerly occupied territories, as was a program of reconstruction. In the communist east, blaming the Nazis for the destruction of German heritage was an ideological gift. It allowed the communist regime to establish itself as the true custodian of German identity and heritage. 38 In the capitalist west, tourism revived quickly. By early 1947, thirteen new tourist associations were active in the Allied occupation zone. Tourism rhetoric in the postwar years attempted to distance German heritage from the Nazi regime to reintroduce foreign travelers to the “real Germany.” Despite this objective, Alon Confino notes that traces of the Nazi past can be located in postwar tourist promotions that highlighted Nazi-era infrastructure. 39

Postwar Heritage Tourism

As tourism became a more global industry, thanks in no small part to the advent of affordable air travel in the postwar era, heritage tourism became transnational. Ethnic heritage tourism became more important, and diaspora or roots tourism, which brought second- and third-generation migrants back to the original home of their ancestors, accelerated. Commodifying ethnic heritage has been one of the most distinctive developments in twenty-first century tourism. Ethnic heritage tourism can involve migrants, their children, or grandchildren returning to their “home” countries as visitors. In this form of tourism, the “heritage” component is thus expressed in the motivations and self-identifications of the traveler. It involves a sense of belonging that is rooted in the symbolic meanings of collective memories, shared stories, and the sense of place embodied in the physical locations of the original homeland. Paul Basu has extensively studied the phenomenon of “roots tourism” among the descendants of Scottish Highlanders. He suggests that in their trips to Scotland to conduct genealogical research, explore sites connected to their ancestors, or sites connected to Scottish identity, they construct a sense of their heritage as expatriate Scots. 40 Similar “return” movements can be found in the migrant-descended communities of many settler colonial nations. For second-generation Chinese Americans visiting China, their search for authentic experiences mirrored those of other tourists. Yet, travel to their parents’ homeland strengthened their sense of family history and attachment to Chinese cultures. 41 On the other hand, Shaul Kellner examines the growing trend of cultivating roots tourism through state-sponsored homeland tours. In Tours that Bind , Kellner explores the State of Israel and American Jewish organizations’ efforts to forge a sense of Israeli heritage among young American Jews. However, Kellner cautions, individual experiences and human agency limit the hosts’ abilities to control the experience and thus control the sense of heritage. 42

Leisure tourism also played a role in developing heritage sites, as travelers to sunshine destinations began looking for more interesting side trips. Repeating the battlefield tourism of a century before, by the 1970s access to historic and prehistoric sites made it possible to add side trips to beach vacations. Perhaps the best example of this was the development of tourism to sites of Mayan heritage by the Mexican government in the 1970s. The most famous heritage sites, at least for Westerners, were the Mayan sites of Yucatan. First promoted as destinations by the American travel writer John Lloyd Stephens in the 1840s, their relative inaccessibility (as well as local political instabilities) made them unlikely tourist attractions before the twentieth century. By 1923, the Yucatan government had opened a highway to the site of the Chichén Itzá ruins, and local promoters began promotions in the 1940s. It was not until after the Mexican government nationalized all archaeological ruins in the 1970s that organized tours from Mexican beach resorts began to feature trips to the ruins themselves. 43

Mexico’s interest in the preservation and promotion of its archaeological relics coincided with one of the most important developments in heritage tourism in the postwar years: the emergence of the idea of world heritage. The idea was formalized in 1972 with the creation of UNESCO’s designation of World Heritage Sites. The number of sites has grown from the twelve first designated in 1978 to well over 1,000 in 167 different countries. In truth, the movement toward recognizing world heritage began with the Society for the Protection of Ancient Buildings, which did not limit its activities to preserving only England’s architectural heritage. Out of its advocacy, European architects and preservationists drafted a series of accords, such as the Athens Charter of 1931, and the later Venice Charter of 1964, both of which emerged from a growing sense of cultural internationalism. These agreements set guidelines for the preservation and restoration of buildings and monuments. What UNESCO added was the criterion of Outstanding Universal Value for the designation of a place as world heritage. It took until 1980 to work out the first iteration of Outstanding Universal Value and the notion has never been universally accepted, although UNESCO member countries adhere to it officially. Once a site has been named to the list, member countries are expected to protect it from deterioration, although this does not always happen. As of 2018, 54 World Heritage Sites are considered endangered. This growth mirrored the massive expansion of tourism as a business and cultural phenomenon in the late twentieth century. As tourism became an increasingly important economic sector in de-colonizing states of Asia and Latin America, governments became more concerned with its promotion by seeking out World Heritage designation.

Ironically, World Heritage designation itself has been criticized as an endangerment of heritage sites. Designation increases the tourist appeal of delicate natural environments and historic places, which can lead to problems with maintenance. Designation also affects the lives of people living within the heritage destination. Luang Prabang, in Laos, is an interesting example. Designated in 1995 as one of the best-preserved traditional towns in Southeast Asia, it represents an architectural fusion of Lao temples and French colonial villas. UNESCO guidelines halted further development of the town, except as it served the tourist market. Within the designated heritage zone, buildings cannot be demolished or constructed, but those along the main street have been converted to guest houses, souvenir shops, and restaurants to accommodate the growing tourist economy. Critics claim this reorients the community in non-traditional ways, as locals move out of center in order to rent to foreign tourists. 44 While heritage tourism provided jobs and more stable incomes, it also encouraged urban sprawl and vehicle traffic as local inhabitants yielded their town to the influx of foreign, mostly Western, visitors.

Heritage tourism may hasten the pace of change by making destinations into attractions worth visiting. To accommodate the anticipated influx of global tourists, Luang Prabang airport was renovated and its runway extended to handle larger jets in between 2008 and 2013. The influx of tourists at Machu Picchu in Peru has repeatedly led the Peruvian government to attempt to control access to the site, yet dependent on tourism’s economic contribution, such restrictions are difficult. The temple at Borobudur in Indonesia undergoes near continuous maintenance work to repair the wear and tear caused by thousands of tourists walking its steps every day. Indeed, the preserved ruins are said to be under greater threat than when they were discovered in the early nineteenth century, overgrown by the jungle.

Another colonial aspect of world heritage designation stems from the narratives of the sites themselves. Many critics accuse UNESCO of a Eurocentric conception of Outstanding Universal Value and world heritage. 45 Cultural heritage destinations in non-Western countries are often associated with sites made famous by the projects of European imperialism. The fables of discovering ancient ruins, for instance, prioritize the romance of discovery. Many of the most famous non-Western sites were “discovered” by imperial agents in the nineteenth and early twentieth centuries. Angkor Wat in Cambodia was introduced to the world by the French explorer Henri Muhot in 1860. Machu Picchu, the Mayan sites of Yucatan, and the ancestral Anasazi sites of the American southwest were excavated, in some cases purchased, and their narratives constructed by American and European adventurers. The cultural relics of these ancient places were looted and assembled in Western museums, the stories of adventure and discovery published for Western audiences, and eventually a travel infrastructure was established to bring mostly Western tourists to the destinations. Western tourism thus forms another kind of imperialism, as the heritage of a destination is determined to suit the expectations and motivations of the visitors. This tends to obscure other features of local history, leaving those features of heritage not suitable to the tourist trade less valuable.

Made or Experienced?

Heritage is both made and experienced. Critics of heritage tourism rightly point to the ways in which heritage promotions can manipulate the past to defend specific ideological or commercial values. Yet, at the same time, heritage experiences are honestly felt and fundamental in the shaping of modern national or cultural identities. Thus, the questions of what constitutes “heritage” in a tourist attraction and whether or not the experience is “authentic” are fundamentally connected and contradictory. Neither heritage nor authenticity can be separated from both the process of their construction and the motivations and expectations of visitors. This makes heritage tourism a slippery subject for study. It involves numerous contradictions and complications. Indeed, contradiction and dissonance are at the heart of any notion of heritage tourism; what might be heritage for some is merely leisure and consumption for others. The dissonance comes from this dichotomy: the consumer exploitation of a destination that is held by many to have sacred properties. Yet, as this chapter suggests, the construction of those sacred properties is at times dependent on the consumer culture of the tourism industry.

Further Reading

Ashworth, Gregory J. , and John E. Tunbridge . The Tourist-Historic City: Retrospect and Prospect of Managing the Heritage City . London: Routledge, 2001 .

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Basu, Paul.   Highland Homecomings: Genealogy and Heritage Tourism in the Scottish Diaspora . London: Routledge, 2006 .

Dearborn, Lynne M. , and John C. Stallmeyer . Inconvenient Heritage: Erasure and Global Tourism in Luang Prabang . Walnut Creek, CA: Left Coast Press, 2010 .

Hall, Melanie , ed. Towards World Heritage: International Origins of the Preservation Movement, 1880–1930 . Farnham: Ashgate, 2011 .

Hewison, Robert.   The Heritage Industry: Britain in a Climate of Decline . London: Methuen, 1987 .

Harrison, Rodney.   Heritage: Critical Approaches . New York: Routledge, 2013 .

Kirshenblatt-Gimblett, Barbara.   Destination Culture: Tourism, Museums, and Heritage . Berkeley, CA: University of California Press, 1998 .

Lowenthal, David.   The Past Is a Foreign Country: Revisited . Cambridge: Cambridge University Press, 2015 .

Miles, Stephen.   The Western Front: Landscape, Tourism and Heritage . Barnsley: Pen and Sword, 2017 .

Macdonald, Sharon.   Memorylands: Heritage and Identity in Europe Today . London: Routledge, 2013 .

Park, Hyung Yu.   Heritage Tourism . London: Routledge, 2014 .

Shaffer, Marguerite S.   See America First: Tourism and National Identity, 1880–1940 . Washington, DC: Smithsonian Institution Press, 2001 .

Schama, Simon.   Landscape and Memory . New York: Alfred A Knopf, 1995 .

Sears, John F.   Sacred Places: American Tourist Attractions in the Nineteenth Century . Amherst, MA: University of Massachusetts Press, 1998 .

Timothy, Dallen J.   Cultural Heritage and Tourism: An Introduction . Bristol: Channel View, 2011 .

Winter, Tim.   Post-Conflict Heritage, Postcolonial Tourism: Culture, Politics and Development at Angkor . London: Routledge, 2007 .

1   Peter J. Larkham , “Heritage As Planned and conserved,” in Heritage, Tourism and Society , ed. David T. Herbert (London: Mansell, 1995), 85 ; Peter Johnson and Barry Thomas , “Heritage As Business,” in Heritage, Tourism and Society , ed. David T. Herbert (London: Mansell, 1995), 170 ; David Lowenthal , The Heritage Crusade and the Spoils of History (Cambridge: Cambridge University Press, 1998), 94.

2   David C. Harvey , “The History of Heritage,” in Ashgate Research Companion to Heritage and Identity , eds. Brian Graham and Peter Howard (Aldershot: Ashgate, 2008), 22.

3   Deepak Chhabra , Robert Healy , and Erin Sills , “Staged Authenticity and Heritage Tourism,” Annals of Tourism Research 30, no. 3 (2003): 702–719.

4   Tomaz Kolar and Vesna Zabkar , “A Consumer-Based Model of Authenticity: An Oxymoron or the Foundation of Cultural Heritage Marketing?” Tourism Management 31, no. 5 (2010): 652–664.

5   John Tunbridge and Gregory Ashworth , Dissonant Heritage: The Management of the Past as a Resource in Conflict (Chichester: J. Wiley, 1996), 10–13.

6 See Lowenthal, The Heritage Crusade and the Spoils of History ; Robert Hewison , The Heritage Industry: Britain in a Climate of Decline (London: Methuen London, 1987) ; Patrick Wright , On Living in an Old Country: The National Past in Contemporary Britain (London: Verso, 1985).

7   John A. Jakle , The Tourist: Travel in Twentieth-Century North America (Lincoln, NE: University of Nebraska Press, 1985).

8   John F. Sears , Sacred Places: American Tourist Attractions in the Nineteenth Century (Amherst, MA: University of Massachusetts Press, 1998).

9   Patricia Jasen , Wild Things: Nature, Culture, and Tourism in Ontario, 1790–1914 (Toronto: University of Toronto Press, 1995).

10   Simon Schama , Landscape and Memory (New York: Alfred A Knopf, 1995), 6–19 ; Pamela J. Stewart and Andrew Strathan (eds.), Landscape, Memory and History: Anthropological Perspectives (London and Sterling: Pluto, 2003), 2–3.

11   David Lowenthal , “European and English Landscapes as National Symbols,” in Geography and National Identity , ed. David Hoosen (Oxford: Blackwell, 1994), 21–24 ; and David Lowenthal , “Landscape as Heritage,” in Heritage: Conservation, Interpretation and Enterprise , eds. J. D. Fladmark (London: Routledge, 1993), 10–11.

12   Katherine Grenier , Tourism and Identity in Scotland, 1770–1914: Creating Caledonia (London: Routledge, 2005), 5–11.

13   Patrick Young , Enacting Brittany: Tourism and Culture in Provincial France, 1871–1939 (Farnham; Burlington: Ashgate, 2012).

14   Christopher Chippindale , “The Making of the First Ancient Monuments Act, 1882, and Its Administration Under General Pitt-Rivers,” Journal of the British Archaeological Association 86 (1983): 1–55 ; Tim Murray , “The History, Philosophy, and Sociology of Archaeology: The Case of the Ancient Monuments Protection Act (1882),” in Histories of Archaeology: A Reader in the History of Archaeology , eds. Tim Murray and Christopher Evans (New York: Oxford University Press, 2008), 145–176.

  National Trust Act, 1907 . 7 Edward 7, Ch cxxxvi, first schedule.

Other countries developed similar programs, especially after World War II: Australia, 1947; United States, 1949; Japan, 1964; and Italy, 1975.

17   Bosse Sundin , “Nature as Heritage: The Swedish Case,” International Journal of Heritage Studies 11, no. 1 (2005): 9–20.

18   Tait Keller , Apostles of the Alps: Mountaineering and Nation Building in Germany and Austria, 1860–1939 (Chapel Hill, NC: UNC Press Books, 2015).

19 See Karl Baedeker , The Eastern Alps, Including the Bavarian Highlands, The Tyrol, Salzkammergut, Styria, and Carinthia (Leipsic: K. Baedeker, 1879).

20   Eric Zuelow , A History of Modern Tourism (New York: Palgrave Macmillan, 2016), 108–109.

21   M. D. Merrill (ed.), Yellowstone and the Great West: Journals, Letters, and Images from the 1871 Hayden Expedition (Lincoln, NE: University of Nebraska Press, 2003), 210–211.

22   Alan Gordon , Making Public Pasts: The Contested Terrain of Montreal’s Public Memories (Montreal: McGill-Queen’s University Press, 2001).

23   John Sandlos , “Nature’s Playgrounds: The Parks Branch and Tourism Promotion in the National Parks, 1911–1929,” in A Century of Parks Canada, 1911–2011 , ed. Claire Elizabeth Campbell (Calgary: University of Calgary Press, 2011).

24   Stephen Pyne , How the Canyon Became Grand (New York: Viking, 1998), 25–26, 55–60 ; J. W. Powell , The Exploration of the Colorado River and Its Canyons (New York: Dover Press, 1875).

25   Linda Rancourt , “Cultural Celebration,” National Parks 80, no. 1 (2006): 4.

26   Charles Wilson , The Myth of Santa Fe: Creating a Modern Regional Tradition (Albuquerque, NM: University of New Mexico Press, 1997).

27   Ian McKay and Robin Bates , In the Province of History: The Making of the Public Past in Twentieth-Century Nova Scotia (Montreal: McGill-Queen’s University Press, 2010), 71–129.

28   Thomas A. Chambers , Memories of War Visiting Battlegrounds and Bonefields in the Early American Republic (Ithaca, NY: Cornell University Press 2012).

29 See Alan Gordon, “Where Famous Heroes Fell: Tourism, History, and Liberalism in old Quebec,” 58–81 and J. I. Little , “In Search of the Plains of Abraham: British, American, and Canadian Views of a Symbolic Landscape, 1793–1913,” in Remembering 1759: The Conquest of Canada in Historical Memory , eds. Phillip Buckner and John G. Reid (Toronto: University of Toronto Press, 2011), 82–109.

30   John S. Patterson , “A Patriotic Landscape: Gettysburg, 1863–1913,” Prospects 7 (1982): 315–333.

31   David Lloyd , Battlefield Tourism: Pilgrimage and the Commemoration of the Great War in Britain, Australia and Canada, 1919–1939 (Oxford and New York: Berg, 1998), 100–111.

  Lloyd, Battlefield Tourism , 98–100.

33   George Humphrey Yetter , Williamsburg Before and After: The Rebirth of Virginia’s Colonial Capital (Colonial Williamsburg, 1988), 49–52 ; Stephen Conn , Museums and American intellectual life, 1876–1926 (Chicago: University of Chicago Press, 2000), 155.

34   Raymond B. Fosdick , John D. Rockefeller Jr.: A Portrait (New York: Harper, 1956), 356–357.

35   Michael Wallace , “Visiting the Past: History Museums in the United States,” in A Living History Reader , ed. Jay Anderson (Nashville: American Association of State and Local History, 1991), 190.

36   Alan Gordon , Time Travel: Tourism and the Rise of the Living History Museum in Mid-Twentieth-Century Canada (Vancouver: UBC Press, 2016), 65–70 ; Ben Bradley , “The David Thompson Memorial Fort: An Early Outpost of Historically Themed Tourism in Western Canada,” Histoire sociale/Social History 49, no. 99 (2016): 409–429.

37   Kristen Semmens , Seeing Hitler’s Germany: Tourism in the Third Reich (Basingstoke and New York: Palgrave Macmillan, 2005).

38   Gregory Ashworth and Peter Larkham , “A Heritage for Europe: The Need, the Task, the Contribution,” in Building a New Heritage , ed. Gregory Ashworth and Peter Larkham (London: Routledge, 1994), 127–129.

39   Alon Confino , “Traveling as a Culture of Remembrance: Traces of National Socialism in West Germany, 1945–1960,” History & Memory 12, no. 2 (2000): 92–121.

40 See, for example, Paul Basu , Highland Homecomings: Genealogy and Heritage Tourism in the Scottish Diaspora (London: Routledge, 2007).

41   Huang, Wei-Jue , Gregory Ramshaw , and William C. Norman . “Homecoming or Tourism? Diaspora Tourism Experience of Second-Generation Immigrants,” Tourism Geographies 18, no. 1 (2016): 59–79.

42   Shaul Kelner , Tours That Bind: Diaspora, Pilgrimage, and Israeli Birthright Tourism (New York: New York University Press, 2010).

43   Dina Berger , The Development of Mexico’s Tourism Industry: Pyramids by Day, Martinis by Night (New York: Palgrave Macmillan, 2006).

44 See, for example, Dawn Starin , “Letter From Luang Prabang: World Heritage Designation, Blessing or Curse?” Critical Asian Studies 40, no. 4 (December 2008): 639–652.

45   Tim Winter , “Heritage Studies and the Privileging of Theory,” International Journal of Heritage Studies 20, no. 5 (2014): 556–572.

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Turning tourism into development: Mitigating risks and leveraging heritage assets

If done right, tourism can actually bolster and preserve cultural heritage, while also helping to develop economies. Image:  REUTERS/David Loh

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Maimunah mohd sharif.

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Stay up to date:, travel and tourism.

• Cultural and historical travel accounts for 40% of all tourism globally.
• 73% of millennials report being interested in cultural and historic places.
• Protecting local culture and heritage requires a robust plan to mitigate negative impacts and policies to ensure prosperity is shared.

Culture and heritage tourism has the potential to create significant employment opportunities and stimulate economic transformation.

However, communities worldwide often grapple with the challenges posed by the magnetic appeal of heritage sites and the promise of economic prosperity. Property values can increase, displacing local residents and permanently altering the character of their neighbourhoods.

But capitalizing on tourism's potential while preserving and enhancing history and culture is possible — and it is already being done in sites around the world. From Malaysia to Saudi Arabia, many are already demonstrating the ability to balance economic development with socially and environmentally sustainable transformations.

Below are five common features that those sustainable approaches embrace.

Have you read?

This is how to leverage community-led sustainable tourism for people and biodiversity, are we finally turning the tide towards sustainable tourism, how the middle east is striving to lead the way in sustainable tourism, translating a vision into an area-based plan.

Urban planning and regeneration require a holistic approach, coordinating interventions across various sectors and providing guidance for investments. A holistic plan would include spatial and policy measures that are supported by regulatory measures, particularly those focusing on affordability and social cohesion. UN-Habitat prioritizes measures which promote mixed-use and social-economically diverse development to mitigate gentrification.

In George Town, Malaysia, the Special Area Plan and its Comprehensive Management Plan function as the key reference for inclusive strategic policies, regulations and guidelines for conservation, economic activities and intangible heritage. The plan, which balances economic development and conservation, included affordability measures such as supporting local owners restoring their houses, enabling adaptive reuse for small businesses, and supporting renters, thus protecting a share of historic buildings from tourism-induced redevelopment.

In Saudi Arabia’s AlUla, home to 40,000 residents and leading cultural assets including Hegra and Jabal Ikma — which was recently added to UNESCO’s Memory of the World International Register — a similar vision is unfolding. The Path to Prosperity masterplan makes provisions for new housing, creates new economic opportunities and establishes new schools, mosques and healthcare facilities for the community with affordability as the guiding principle. An expanded public realm will create district and neighbourhood parks with green spaces, playgrounds, outdoor gyms and bicycle trails. A network of scenic routes, low-impact public transportation and non-vehicular options will facilitate mobility.

A diversified economic base

To avoid over-reliance on a single economic driver, planners must make space for a range of alternative livelihoods. In AlUla, The Royal Commission for AlUla (RCU), which is responsible for the city’s development into a tourism hub, is drawing on its rich local heritage to create a global destination while diversifying the local economy. Investment in native industries such as agriculture has resulted in a revived high-yielding and higher-value farming sector, while new sectors such as the creation of film and logistics industries are creating new jobs and providing increased revenue for residents.

The UN-Habitat Parya Sampada project in the Kathmandu Valley undertook earthquake reconstruction of the heritage settlements in urban areas using a holistic approach of physical reconstruction and economic recovery. It focused on the reconstruction of public heritage infrastructure supported by tourism enterprises run by women and youth.

Nurturing living heritage and local knowledge

Maintaining the character of a place is critical to its future and creates valuable economic assets. Maintenance and preservation animate the built environment, while the recovery of building techniques and crafts of traditional cultural activities creates jobs and maintains skills.

UN-Habitat’s work in Beirut demonstrates this approach, supporting several hundred jobs. Through the Beirut Housing Rehabilitation and Cultural and Creative Industries project, led by UN-Habitat, UNESCO supervises the allocation of small grants to local artisans. The regeneration of the historical train station in Mar Mikhael and adjacent areas will focus on traditional building techniques to reactivate cultural markets and businesses.

In AlUla, the Hammayah training programme is empowering thousands to work as guardians of natural heritage and culture. In Myanmar the nationwide Community-Based Tourism initiative is operated and managed by local vulnerable communities to provide genuine experiences to world travelers.

Share the value created by tourism

Addressing the negative externalities of tourism requires the assessment and compensation of its real impacts, which can be done through sustainable tourism planning and community participation. The pressure on services, increased congestion and the cost of living need to be addressed through specific investments, funded through the taxation of tourism-related revenues redirected towards the local community, especially for the most vulnerable groups.

Examples include the Balearic Island of Mallorca, which has introduced a sustainable tourism tax to support conservation of the island. Meanwhile Kyoto, Japan has implemented several measures to control the number of tourists at popular sites and establish visitor codes of conduct.

Human-centered local development

Empowering the local community to actively engage with its rich culture while minimizing conflict with the natural environment can increase the resilience of residents and reduce the pressures of gentrification. Participation in decision-making is critical to shape visions and plans that achieve these goals.

The UN-Habitat Participatory Strategy in Mexico’s San Nicolas de los Garza showcases how collaboration with the local community throughout the design and implementation process can ensure solutions capture the culture, skills and needs of the neighborhoods. The 2030 City Vision provides a participatory action plan for the integration of culture, heritage and tourism within the currently prevalent urban economic sectors.

In Saudi Arabia such approaches are embedded in Vision 2030, a blueprint for economic diversification. RCU deploys short- and long-term support to the community through scholarship, upskilling and support for SMEs to enhance access to jobs and entrepreneurship in hospitality and tourism.

While development always introduces complex dynamics and transformations, mitigating gentrification in tourist areas is crucial to achieving sustainable local development for the benefit of all and preserving the unique character of these places.

These measures advocate a proactive approach to ensure that economic growth remains inclusive for the entire community, and that tourism is promoted for the benefit of local residents as well as visitors.

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Cultural Tourism: Definitions, Types, Advantages & Disadvantages, or Stakeholders of Cultural Tourism

Cultural tourism is a rapidly growing segment within the global travel industry, catering to individuals seeking to immerse themselves in local populations’ customs, traditions, and lifestyles. It combines the elements of leisure with an authentic experience of a destination’s unique historical, architectural, artistic, and culinary aspects. As a result, this form of tourism allows travellers to gain a deeper appreciation and understanding of different societies and their cultural characteristics.

In recent years, the demand for cultural tourism has been on the rise as more people are interested in exploring foreign customs and cultural experiences beyond the typical tourist attractions. This trend fosters cross-cultural connections and mutual understanding and creates positive economic and social impacts on local communities. By preserving and showcasing their traditions, local people have the opportunity to generate income and employment while maintaining a sense of pride in their cultural heritage.

With the increasing focus on sustainability and responsible tourism practices, cultural tourism sets itself apart by emphasizing the importance of engaging with local communities, adhering to ethical standards and minimizing negative impacts on the environment. As such, it presents a viable option for tourists who wish to expand their horizons while also contributing positively to the places they visit.

Table of Contents

Understanding cultural tourism.

Cultural tourism is a significant and growing aspect of the global tourism industry. The United Nations World Tourism Organization (UNWTO ) defines cultural tourism as the movement of people to cultural attractions away from their normal residence, with the intention of gathering new information and experiences that satisfy their cultural needs. It encompasses various activities undertaken by tourists to explore and experience different cultures, customs, and traditions.

One of the key aspects of cultural tourism is the opportunity it provides visitors to learn and engage with local communities, their history, and their way of life. This tourism is more than just visiting heritage sites or attending cultural events; it involves understanding and experiencing how people from different cultures live, express themselves through art, and maintain their traditions.

Cultural tourism fosters mutual understanding and respect between people from different cultural backgrounds. It encourages dialogue and exchange, breaking down social and cultural barriers and contributing to more tolerant societies. This form of tourism is an essential aspect of sustainable tourism development, as it seeks to preserve precious heritage for future generations while supporting economic growth for local communities.

As the tourism industry continues to grow, the demand for unique and authentic experiences increases. Cultural tourism serves to meet this demand by offering visitors the opportunity to immerse themselves in various cultural settings, fostering a deeper understanding of the world and its diverse cultures.

Importance of Cultural Tourism

Cultural tourism plays a significant role in society as it helps preserve and promote the values, beliefs, traditions, and heritage that define a particular culture. It allows individuals and communities to exhibit unique perspectives on arts, rituals, folklore, music, literature, language, oral traditions, and other cultural elements. Cultural tourism serves as a bridge between societies, aiding in fostering mutual respect, tolerance, and understanding among various cultures.

Economic benefits are also apparent through cultural tourism. Visitors contribute to the local economy, supporting local businesses and sustaining host communities’ cultural products and experiences. By engaging in cultural tourism, visitors gain an authentic understanding of indigenous and local cultures, empowering them to appreciate the rich diversity and uniqueness of the world.

Furthermore, cultural tourism helps preserve cultural heritage, vital for maintaining a sense of identity and continuity for future generations. This preservation and promotion of different cultures provide a sense of pride and belonging for people who are part of those traditions. In turn, this enhances cultural exchange, allowing individuals to learn about other ways of life while appreciating their values and beliefs.

Cultural tourism also supports the sustainability of performing arts and other creative industries. Through various interactions with artists and performers, visitors can develop an appreciation for a wide range of artistic expressions, contributing to the overall vitality of the art world.

Through the development of cultural tourism, a society can showcase its cultural heritage while contributing to its economic prosperity. By embracing the importance of cultural tourism, we can foster a greater understanding, appreciation, and celebration of the rich tapestry of customs, beliefs, and traditions that make up the world’s diverse cultures.

Types of Cultural Tourism

Cultural tourism allows travellers to immerse themselves in the history, heritage, and traditions of different places around the world. This form of tourism can be categorized into several types, each offering a unique way for visitors to experience and appreciate local cultures.

One type of cultural tourism is Historical and Heritage Tourism . This focuses on exploring sites related to a region’s past, such as ancient archaeological sites, monuments, and museums. It can instil a sense of wonder and appreciation for past civilizations’ achievements and teach travellers about the history of the places they visit.

Moving to the artistic side, Arts Tourism highlights the creative aspects of a culture. Tourists visit galleries, theatres, and concerts to experience local art, music, dance, and drama. It allows them to understand different communities’ aesthetic and expressive tendencies, opening their minds to new perspectives and forms of creativity.

Religious and Spiritual Tourism is another common form, where tourists visit religious sites, such as temples, churches, and mosques, or engage in spiritual practices like meditation and yoga. This type of cultural tourism can provide insights into various societies’ belief systems and rituals, fostering understanding and tolerance among people of different faiths.

However, culture isn’t just about history, arts, and religion but also daily life. Ethno and Indigenous Tourism involves tourists visiting and interacting with indigenous communities to learn about their customs, way of life, and unique perspectives on the world. This type of cultural tourism encourages empathy and cross-cultural understanding while emphasising respect for indigenous people’s rights and dignity.

Lastly, Culinary and Agritourism put emphasis on local food and drink traditions, as well as the agricultural practices that underpin them. This type of tourism can include attending food festivals, partaking in cooking classes or workshops, and visiting farms, vineyards, or breweries. Culinary experiences help tourists understand the richness of a region’s flavours and the relationship between local communities and their land and resources.

In summary, cultural tourism comes in various forms, appealing to different interests and tastes. It offers travellers a chance to explore and interact with diverse cultures, fostering connections and understanding among people around the world.

Forms of Cultural Tourism

Cultural tourism offers a wide range of experiences for travellers who seek to immerse themselves in different cultures, traditions, and ways of life. Various forms of cultural tourism cater to different interests and preferences.

Museums and galleries play a significant role in cultural tourism as they showcase a certain location’s history, art, and culture. Examples include art galleries displaying local and international masterpieces and museums featuring exhibits about the history and development of a specific region or theme.

Monuments and historic sites attract cultural tourists interested in exploring the past. Famous landmarks, archaeological sites, and heritage buildings tell the stories of civilizations and cultures that once thrived. UNESCO World Heritage Sites are often at the top of travellers’ lists, representing the world’s most significant cultural and natural heritage.

Architecture as a form of cultural tourism exposes tourists to varying architectural styles and meanings. Walking tours, cityscapes, and visits to iconic buildings provide a deeper understanding of a city’s architectural design’s cultural, social, and political influences.

Festivals and special events are another important aspect of cultural tourism, highlighting a particular community’s local customs and practices. These may include carnivals, parades, performances, traditional dances, and food festivals that provide a unique insight into the cultural identity of a place.

Gastronomy and cuisine play an integral role in the cultural tourism experience, as they allow tourists to savour the flavours and ingredients unique to a location. Local markets, food tours, cooking classes, and traditional restaurants all offer opportunities to appreciate the culinary heritage of a destination.

Shopping for crafts and textiles is a popular form of cultural tourism, as it allows travellers to bring home tangible memories of their journeys. Local artisans may showcase their talents through handmade textiles, pottery, jewellery, and other crafts, reflecting their community’s cultural heritage and artistic expression.

Cultural tourism encompasses diverse experiences, enabling travellers to engage with their chosen destination’s rich history, art, architecture, events, cuisine, and crafts. By exploring these varied aspects, visitors can deepen their understanding and appreciation of the world’s unique cultural landscapes.

Tangible and Intangible Cultural Attractions

Cultural tourism often focuses on two major aspects: tangible and intangible cultural attractions. These attractions shape a destination’s identity, providing depth and context for visitors and facilitating cultural exchange. This section will explore various facets of tangible and intangible attractions, comprehensively understanding their significance and diversity.

Tangible cultural attractions encompass elements of history, arts, and architecture that visitors can physically experience. Notable examples include monuments, visual art, and crafts that showcase local communities’ unique skills and traditions. Such attractions often reflect centuries of evolution and showcase the ingenuity of a region’s inhabitants. By visiting these sites and engaging with these art forms, travellers gain firsthand insights into the cultural heritage of their destination.

On the other hand, intangible cultural attractions comprise the non-material aspects of a culture that contribute to its unique characteristics and traditions. Music, social practices, festive events, and customs are some of the intangible elements that enrich the cultural landscape of a tourist destination. Interaction with local people plays a crucial role in understanding the region’s intangible cultural attractions, as they act as custodians of these traditions and their oral histories.

A dynamic interplay exists between tangible and intangible cultural attractions, creating a vibrant, multi-dimensional experience for tourists. For instance, the physical structure in architectural landmarks represents the tangible aspect, while the stories, legends, and rituals connected to the site contribute to its intangible allure. This symbiotic relationship reflects the essential interdependence between culture’s material and immaterial aspects.

In conclusion, tangible and intangible cultural attractions are indispensable pillars of cultural tourism. They provide an enriching experience for visitors and play a vital role in preserving and promoting a destination’s unique cultural heritage. Both aspects should be regarded with equal importance and cultivated to ensure a comprehensive and engaging experience for travellers seeking to explore a destination’s cultural offerings.

Advantages of Cultural Tourism

Cultural tourism provides a unique opportunity for individuals to immerse themselves in a particular society’s history, traditions, and customs. In doing so, they can develop a deeper understanding and appreciation of the diverse cultures that make up the world.

One significant advantage of cultural tourism is its potential to boost local economies. Tourist expenditures in local businesses such as hotels , restaurants, and shops can contribute to the growth and development of a region. Additionally, cultural tourism can create jobs, especially for local artisans, performers, and guides who offer authentic cultural experiences to visitors.

Another benefit of cultural tourism is the preservation and revitalization of cultural heritage. By attracting tourists interested in learning about and experiencing different traditions, communities are encouraged to preserve and maintain their cultural assets, such as historic sites, museums, and festivals. This helps ensure that future generations can continue to enjoy and learn from these valuable resources.

Cultural tourism also fosters cross-cultural understanding and appreciation. As people engage with diverse cultures, they may develop a broader perspective and a greater respect for cultural differences. This can lead to increased tolerance and harmony among different societies.

However, it is important to be aware of the potential disadvantages of cultural tourism. For instance, there may be issues related to overcrowding, environmental impact, or the commodification of cultural traditions. This makes it crucial to manage cultural tourism responsibly, ensuring it benefits both the tourists and the host communities.

Disadvantages of Cultural Tourism

Cultural tourism has gained popularity in recent years, drawing visitors from around the globe to experience and appreciate diverse cultures. However, this type of tourism also brings several disadvantages that must be considered.

One significant drawback of cultural tourism is the potential for commodification of cultures. As communities open their doors to tourists, they risk losing the authenticity and uniqueness of their cultural identity. Traditional practices and artefacts may be tailored to appeal to the tourist market, diluting their cultural significance.

Moreover, cultural tourism can put pressure on resources and spaces used by local communities. The influx of tourists may lead to overcrowding and increased competition for essential amenities. This could negatively impact the quality of life for local residents and strain the available infrastructure.

Another issue is the potential for environmental degradation resulting from cultural tourism. Some tourist activities may involve access to sensitive natural areas, leading to erosion, pollution, or disturbance of wildlife habitats. The construction of tourist facilities and infrastructure can also threaten the environment.

Lastly, cultural tourism can contribute to the unequal distribution of economic benefits. While some members of the community may profit from tourism-related businesses, others may not be able to participate in or benefit from these enterprises. This could exaggerate income disparities and create economic imbalances within communities.

In conclusion, despite cultural tourism’s numerous benefits to travellers and host communities, it is crucial to acknowledge and address its potential negative aspects. To ensure the long-term success of cultural tourism, policies and practices must be implemented that prioritize the protection of cultural and environmental resources and promote equitable distribution of economic benefits.

Cultural Tourism Destinations

Cultural tourism is a popular type of travel that allows visitors to immerse themselves in various destinations’ history, heritage, and traditions. Throughout the world, numerous places provide rich cultural experiences for travellers. Here, we explore a few notable cultural tourism destinations.

China is a vast and diverse country with a history dating back thousands of years. One can explore the architectural wonders of the Great Wall, the Terracotta Army in Xi’an, or the magnificent Forbidden City in Beijing. Visiting local markets and trying traditional cuisine also adds to the cultural experience in China.

India is another top destination for cultural tourism, offering many historical sites and vibrant traditions. The Taj Mahal in Agra, a UNESCO World Heritage Site, is a must-see with its iconic marble mausoleum. Another popular destination is Rajasthan , where the colourful cities and the royal palaces, such as the spectacular City Palace of Jaipur, offer a glimpse into the past.

France , specifically Paris , provides visitors with rich art, architecture, and cuisine. Iconic sites such as the Louvre, Notre Dame Cathedral, and the Eiffel Tower showcase the country’s artistic and architectural achievements throughout history.

Similarly, Spain is renowned for its rich cultural heritage with attractions such as the Alhambra in Granada, the Park Güell in Barcelona, designed by Gaudí, and the Prado Museum in Madrid.

Turkey , especially Istanbul , offers an intricate blend of European and Asian influences, with historic sites such as the Hagia Sophia, the Blue Mosque, and the Topkapı Palace. Moreover, the open-air bazaars and Turkish baths deliver an authentic cultural experience.

Italy , the birthplace of the Renaissance, is brimming with artistic and architectural masterpieces. Cities like Rome, Florence, and Venice are steeped in history, allowing visitors to marvel at landmarks like the Colosseum, St. Peter’s Basilica, or the Uffizi Gallery.

The beautiful island of Bali in Indonesia is known for its lush landscapes, Hindu temples, and vibrant arts scene, making it an excellent location for immersing oneself in the culture of the region.

Uzbekistan has gained attention recently as tourism grows along the Silk Road route. Visitors can admire the stunning architecture and mosaics of cities such as Samarkand, Bukhara, and Khiva, which capture the rich heritage of the ancient trading route.

In conclusion, cultural tourism invites travellers to explore fascinating destinations across the globe. While each location offers unique experiences, they provide a deeper understanding of human history, traditions, and heritage.

Stakeholders of Cultural Tourism

Cultural tourism is a multi-faceted industry that brings value to travellers in search of authentic experiences and to a myriad of stakeholders. From local communities to government bodies and from small businesses to environmental conservation efforts, cultural tourism can shape economies and lifestyles in both positive and negative ways. This guide delves into the key stakeholders in the cultural tourism sector, exploring their roles, impacts, and interconnected interests.

Tourists: The Heart of the Industry

Arguably, tourists are the backbone of cultural tourism. Whether they are history enthusiasts seeking out ancient ruins or gastronomes on the hunt for authentic local cuisine, tourists drive demand and shape the landscape of the tourism industry. They often seek enriching experiences that can offer a deep understanding of local cultures.

Local Communities: The Soul of the Destination

Local communities provide the lived experience that many cultural tourists seek. These people preserve the traditions, language, and heritage sites that form the basis of cultural tourism. Unfortunately, they can also bear the brunt of poorly managed tourism through cultural commodification and environmental degradation.

Government Bodies: The Framework Providers

Local and national governments play an instrumental role in regulating and promoting cultural tourism. They invest in infrastructure, enforce zoning laws, and facilitate public services like safety and sanitation that are vital to the tourism industry.

Tourism Boards and Agencies: The Promoters

Tourism boards, often funded by governments, are responsible for marketing a destination’s cultural assets to the world. These bodies work closely with other stakeholders to develop tourism packages, advertise local attractions, and even set guidelines for responsible tourism.

Tour Operators and Travel Agents: The Experience Curators

Specializing in delivering personalized experiences, these businesses are intermediaries between tourists and destinations. They can make or break the quality of the cultural tourism experience through their choices of local partnerships, itineraries, and guides.

Cultural Institutions: The Keepers of Heritage

Museums, art galleries, and historical sites are essential touchpoints for cultural tourists. They collaborate closely with various stakeholders to ensure that cultural assets are preserved and made accessible to the public.

Artisans and Performers: The Artistic Impressions

Artisans and performers add texture to the cultural fabric of a destination. These stakeholders benefit from increased visibility and economic opportunities , providing tourists a gateway to the authentic local culture.

Small Business Owners: The Local Economy Boosters

From restaurants and cafes to souvenir shops, small businesses see a surge in revenue when cultural tourism is thriving. They form a vital part of the local economy, providing services that enrich the tourist experience.

Academics and Researchers: The Thought Leaders

Cultural tourism is a field ripe for academic inquiry, touching upon anthropology, economics, and sociology disciplines. Research in this area can help shape policies that benefit tourists and local communities.

NGOs: The Advocates of Sustainability

Organizations that focus on cultural or environmental conservation often align with the interests of responsible cultural tourism. They act as watchdogs and advocates, ensuring that tourism practices are sustainable and ethical.

Real Estate Developers: The Infrastructure Builders

Though not directly related to the culture, real estate is essential in accommodating the influx of tourists, especially in booming destinations. They must balance business interests with responsible development.

Media: The Influencers

Media outlets, including travel bloggers and journalists, have a significant role in shaping public perception of a destination. Their storytelling can amplify the benefits or expose the pitfalls of cultural tourism.

The Environment: The Unspoken Stakeholder

Although not a traditional “stakeholder,” the environment stands to be significantly affected by tourism activities. Sustainable practices must be adopted to preserve the natural and cultural landscapes that attract visitors in the first place.

Understanding the intricate web of stakeholders in cultural tourism is the first step in creating an industry that benefits all. As cultural tourism evolves, stakeholders must actively dialogue to ensure sustainable and enriching experiences for everyone involved.

Cultural Tourism Experience

Cultural tourism experiences provide a unique opportunity for travellers to immerse themselves in the local culture, customs, and traditions of the places they visit. These immersive travel experiences enable tourists to understand the heritage and identity of the communities they encounter.

One popular way to experience cultural tourism is through homestays. These accommodations offer the chance to live with a local family, providing a firsthand glimpse into their daily lives and customs. The cultural exchange within a homestay environment can be transformative, offering insights that would otherwise remain veiled during a typical sightseeing vacation.

Another important aspect of cultural tourism is engaging with the local communities, participating in their events and festivals, and learning about their history and heritage through interactions with the people there. These experiences enable travellers to connect meaningfully with locals, fostering mutual appreciation and understanding of different cultures.

Cultural experiences often focus on different dimensions, such as:

• Arts and crafts: Exploring local artisans’ craftsmanship and heritage by visiting workshops, galleries, and markets.
• Cuisine: Sampling regional culinary specialities can offer a taste of local culture, traditions, and history.
• Religious sites: Visiting places of worship offers insight into the spiritual beliefs and practices of the area.
• Performing arts: Engaging with local music, dance, and theatre performances can reveal unique cultural perspectives and expressions.

Cultural tourism emphasizes responsible travel and encourages visitors to respect and appreciate the local customs, traditions, and the natural environment while exploring new destinations. Tourists can create unforgettable memories by connecting with people from different backgrounds and gaining a deeper understanding of their practices and values, fostering greater global empathy and cultural appreciation.

• Research article
• Open access
• Published: 06 May 2021

The cultural and heritage tourist, SEM analysis: the case of The Citadel of the Catholic King

• Ricardo David Hernández-Rojas 1 ,
• Juan Antonio Jimber del Río   ORCID: orcid.org/0000-0001-6886-7434 1 ,
• Alberto Ibáñez Fernández 2 &
• Arnaldo Vergara-Romero 3  

Heritage Science volume  9 , Article number:  52 ( 2021 ) Cite this article

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This study researches the loyalty of travelers to destinations which include material cultural heritage. It analyzes the loyalty of visitors to a destination with cultural heritage sites in order to provide results which can be used to improve the management of the destination. This research used Warp-PLS 7.0 software with a structural equations model to evaluate the 8 proposed and validated hypotheses. A questionnaire was given to a sample of 499 tourists who visited The Citadel of the Catholic King in Córdoba and the statistical study of the replies gave results about the loyalty of visitors to a destination which includes cultural heritage. This study adds an innovative component by analyzing the moderating effect of perceived heritage quality and perceived cultural quality on the relationship of perceived value and visitor satisfaction. This study shows that visitor loyalty to The Citadel of the Catholic King depends on the visitor satisfaction with the cultural heritage, it also analyses how the quality perceived by the tourist modulates to varying degrees the relationship between perceived value and tourist satisfaction. Areas which can be improved at cultural heritage sites have been identified and these include the professionalization of tour guides specialized in cultural heritage sites, improving and showing the cultural importance of the heritage, the information available about the heritage and the access to the heritage. These findings are important for city managers when preparing projects to increase the loyalty and competitiveness of the city compared to other similar destinations with cultural heritage.

Introduction

Cultural material heritage has become a factor which can make a city more attractive to visitors. Adequate management of the heritage is essential to achieve visitor satisfaction during and after the visit as well as improve the visitor expectations before and the perceived quality after the visit. Continuous improvement of these aspects can be the differentiating factor for the loyalty of the visitor to the city. The strong competition for visitors between destinations with heritage and culture sites, especially UNESCO listed sites, means that making continual improvements to the management of these sites is essential. The current situation will only become more difficult in the future [ 1 ]. In view of this, visitor loyalty to a destination is an important factor to take into account, especially for tourist destinations in areas with cultural heritage [ 2 ]. This research makes a valuable contribution to this subject [ 2 ].

The Citadel of the Catholic King is material heritage that has a lot of historical and cultural relevance. Firstly, due to the cultures that used the site. The first record of the existence of the enclave comes from Roman culture when it was used as a way to defend the city against incursions made on the Guadalquivir River. After that it became the center of Arabic culture in Spain, being used as the residence of the city rulers. After the reconquest of Cordoba by the Catholic kings, it was transformed into a building where the monarchs could rest and relax. The Citadel of the Catholic King is also a place where important historical changes for Spain and the world happened. It was the place where Cristopher Columbus met the Catholic Kings, who were the Monarchs that unified Spain into a Kingdom [ 3 ]. The building that can be visited today was built by Alfonso XI in 1328 on the site of the Omeya Citadel (Arabic origin) [ 4 ]. From 1492 to 1811, it was owned by the holy Catholic inquisition. From 1822 to 1931 it was a prison and later used as a military installation until its transfer in 1955 to the Córdoba City Council, which now owns it and manages it as a tourist site [ 5 ]. The Alcázar was classified as a Historical Monument in 1931 and is in the area in Córdoba that was declared a World Heritage Site by UNESCO in 1994. Currently, The Citadel of the Catholic King is the third most visited material heritage in Cordoba, the second being the synagogue of Cordoba and the first is the Mosque-Cathedral. In 2019 it had 615,737 tourist visits, and an average growth in visits of 10.69% in the last 10 years (Observatorio de turismo de Córdoba, 2019).

This study is based in the American Customer Satisfaction Index (ACSI) [ 6 ], which is a model that has been fully tested for use in research on tourism [ 7 ], tourist satisfaction [ 8 ], heritage [ 9 ] and culture [ 10 ].

“The ACSI model has been used in multiple studies of satisfaction and loyalty in tourism in general and in heritage tourism [ 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 ].

The model is based on the expectations that are created before visiting a heritage tourism destination (expected quality). Tourists once they arrive at their destination, live the experience at destination, perceive the quality of different factors that build the perceived quality. Both constructs, (expected quality and perceived quality) relate to the perceived value, which compares the balance or imbalance between perceived cost at its destination and the value received at it. Once the tourist has internalized the perceived value, he is able to assess the level of satisfaction at the destination. The satisfaction level allows you to decide to recommend and repeat the destination (Loyalty).”

This study expands the existing literature about the satisfaction and loyalty of heritage and cultural tourists, since the expected quality of the heritage and cultural aspects are separated, as are the perceived cultural quality and the perceived heritage quality. The concept of moderating constructs is also added to the classic theory of the Structural Equation Model. Two hypotheses specifically analyze the modulating effect of the constructs perceived cultural quality and perceived heritage quality of the visiting tourist. This study is configured as follows: first the introduction, secondly there is the theoretical framework that explains the constructs of the theoretical model and structural equations, below explains the methodology used and the fourth section summarizes the results of the research. To finish the article we find the discussion and conclusions of the study, followed by a list of the references used in the article.

In recent decades Cultural tourism occupies a niche market with exponential growth in international tourism [ 20 ]. Visiting tourists have motivations perceptions and build their idea of satisfactory destination based on various factors. Cultural and heritage, as an important part of the demand for knowledge of the place visited, create the experience of the tourist's visit that allows to have the ability to make the decision to return, recommend and promote the destination as a prominent part of his historical heritage experience [ 21 ]. World heritage cities compete to offer recreational and cultural experiences that attract the greatest number of tourists with the desire to learn more about the history of the destination, enriching their knowledge and their life experience [ 22 ]. Ramires, Brandao, and Sousa describes cultural historical tourism as a social phenomenon [ 23 ]. Cultural heritage cities have to differentiate the difference from the competition, either including in their cultural offer local customs, centuries of history, art and traditions transmitted from generation to generation. Consequently, heritage tourism is important for the cities that have heritage sites [ 24 ].

In this context, the components that are related to satisfaction in the visit to the material heritage can cite how visitors seek new experiences, authentic contexts and unique or exceptional activities. Actions such as participation, hedonism, knowledge, nostalgia, history, novelty and local culture are the basic ingredients of a memorable and satisfying tourist experience [ 25 ], in the same line the authors [ 26 ] highlight how the experiences provided in the heritage present the same degree of satisfaction for visitors that aims to visit the material heritage itself as those who visit the heritage for the tourist experiences around it (theatrical visits, historical explanations). This, coupled with the fact that these activities are usually carried out on holidays and that holiday contribute to the satisfaction of life and its quality of life [ 27 , 28 , 29 ] in addition to adding congratulations and pleasurable effects to the activities carried out in the holiday period [ 30 ].

Studies have shown that loyalty to a visited place is directly related to the satisfaction and opinion of the visitor [ 31 , 32 ]. Studies which analyze loyalty in tourism have mainly looked into the attitude and intention of the visitor [ 32 ]. Academic studies can be grouped into two categories due to how loyalty is examined. The first group investigates repeat purchases, that is to say, tourists returning to a destination. The second, and far more interesting, group takes loyalty to mean recommending the tourist destination to other future tourists [ 33 , 34 , 35 ]. This means that the tourist feels a connection with a destination and intends to visit it again in the future, while also recommending it to third parties [ 36 , 37 , 38 , 39 ]. It should be pointed out that there are authors who warn that a tourist’s desire for new experiences may counteract the loyalty shown to the destination [ 40 ]. Studies which investigate loyalty to cultural heritage are mainly cognitive and use structural equations to predict intentions to return to or recommend a destination [ 41 , 42 ].

How comfortable the tourist felt at the destination and the monument visited is one of the most important factors when deciding to return to a destination, and therefore for visitor loyalty [ 35 , 38 , 43 ]. The perceived quality is usually considered one of the most important factors in research on tourist behavior [ 44 ]. Researchers define perceived quality as the overall accumulation of the tourist’s feelings about the experience at a destination [ 45 , 46 ]. Tourists value their experience as positive or negative for different attributes of the monument or destination [ 80 ]. Following on from this idea, the perceived value of a destination by a visitor is considered to be the most important indicator of their intentions to return to the chosen destination. It is possible that a customer does not buy a product or service because it is not considered value for money as the perceived value is not adequate for the price asked [ 47 ]. Studies by different authors explain that perceived value measures a tourist’s general assessment of their experience at a destination from the feelings they had there [ 48 , 49 ]. Cossío-Silva et al. obtain a realistic idea of tourist behavior by means of this variable and the results obtained can be useful for public institutions and organizations that offer tourism [ 50 ]. Customers who are aware of the value of a service or product sometimes expect particular benefits from it [ 51 ]. For this reason, perceived value is related to the usefulness of a purchase because the purchase has intrinsic benefits that satisfy the buyer’s needs [ 52 ]. A tourist who is interested in value will look for information and contemplate the idea fully before making a decision [ 53 ]. This means that perceived value affects the decisions of customers [ 54 ]. Perceived value can positively affect the loyalty of a customer [ 47 ] because customers who are aware of the value of a service make positive judgements about it, relating value to price and critically assessing all options.

This study analyses the relationship between the following variables, perceived heritage quality (PPQ) and the expected heritage quality (EPQ), perceived cultural heritage quality (PCHQ) and the expected cultural heritage quality (ECHQ), the perceived value of the visit as a whole (PV), satisfaction (SATISFAC) and loyalty (LOYALTY). In literature there are several studies including these variables, however few studies include modulating variables in the relationships between constructs [ 55 , 56 ]. The different authors who have used this type of theoretical model are shown in Table 1 .

The questionnaire with which the data was obtained was designed following various authors who have used constructs similar to those used in the theoretical model. The ACSI model has been used in multiple studies of satisfaction and loyalty in tourism in general and in heritage tourism [ 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19 ].

The model is based on the expectations that are created before visiting a heritage tourism destination (expected quality). Tourists once they arrive at their destination, live the experience at destination, perceive the quality of different factors that build the perceived quality. Both constructs, (expected quality and perceived quality) relate to the perceived value, which compares the balance or imbalance between perceived cost at its destination and the value received at it. Once the tourist has internalized the perceived value, he is able to assess the level of satisfaction at the destination. The satisfaction level allows you to decide to recommend and repeat the destination (loyalty).

The variables which were investigated in this study are satisfaction and loyalty. These have been studied on several occasions in different areas by several authors [ 57 , 58 ]. Both variables are positively related showing that the probability of a visitor at a heritage site revisiting or recommending the destination is high [ 59 , 60 ] if they are satisfied with the visit. These are judgments made by tourists because of their experience at the destination, and these affect the likelihood of the tourist revisiting the site or city and their willingness to recommend it to friends and family [ 2 , 61 ].

Managers of cultural material heritage should have previous information about the visitors who visit the site in order to plan actions which will improve the visitor expectations about the heritage and cultural experiences. These modify the behavior of the tourist because of the relationship between the perceived value and satisfaction. This study uses structural equations with all the above variables and, as it also includes a new approach using moderating relationships at heritage sites, it is of academic interest. This research increases the contribution to academic literature around heritage, loyalty and satisfaction by adding culture on the visit.

There are not many Royal and historical Citadels (with a past dated at least from the Muslim era) in Spain which are put in tourist value and are visitable. The uniqueness that were the quarters of the Catholic kings, with a historical character and that are touristic. In particular, there are four: Royal Citadel Sevilla, Royal Citadel Madrid, the Muslim Citadel of Valencia and the Royal Citadel Almunia (Palma de Mallorca). In academic matters, different studies have been carried out from the historical or archaeological perspective [ 62 , 63 ] but not from the tourist management. The Citadel of the Catholic King of Cordoba is the most culturally, and architecturally significant. It belongs to the historic center of Cordoba being an inscription by UNESCO and is dated from roman times, an optimal conservation and valued for the tourism, therefore it is the most historical and cultural.

The aim of this study is to add to the information available about cultural heritage tourism, contribute to the improvement of the management of visits to the unique heritage sites and provide useful knowledge for cultural heritage managers and tourism companies. The most concrete objective is to detect how tourist experiences in culture and heritage increase satisfaction and loyalty by increasing visits, repetition and their recommendation. This research studies the loyalty of visitors to the cultural heritage site and to the city, along with the Satisfaction and Expectations of the tourists who visit The Citadel of the Catholic King. Scientific literature which studies cultural heritage tourism by investigating heritage and culture, and the influence on Perceived Quality at different Citadel s, is scarce. While it is true that there are some studies in tourism with modeling variables, the study in particular cases of heritage tourism in Spain (as a second country in the ranking of international tourists) is novel. It contributes to academic knowledge about the cultural and heritage aspects of material heritage. This means that it makes a contribution to the current knowledge of cultural heritage and city management.

Therefore this article contributes in several ways: first it contributes to scientific literature in the analysis of the modulation of cultural and heritage quality perceived in the relationship between perceived value in general and satisfaction, considering ranges of low values and high values, secondly, provides the study of the characteristics of the cultural and heritage tourism through the visit to a cultural heritage and third place, provides conclusions to achieve or loyalty improve to tourists cultural and heritage.

Hypotheses development

The variables used to measure the loyalty of the visitors to the city of Cordoba were, (1) The expected cultural quality of The Citadel of the Catholic King, (2) The expected heritage quality of The Citadel of the Catholic King, (3) The perceived cultural quality of The Citadel of the Catholic King, (4) The perceived heritage quality of The Citadel of the Catholic King, (5) Comparing the expected quality and the perceived quality we can estimate the perceived value, (6) Satisfaction, as an emotional or cognitive response of the visiting tourist, and (7) The loyalty that tourists feel as a result of their attitude and contact with the experience in destiny.

The following (Fig.  1 ) hypotheses were formulated using the existing literature:

Research model

Hypothesis 1 (H1)

The expected patrimonial quality (EPQ) positively and significantly influences the perceived patrimonial quality (PPQ). EPQ influences PPQ.

Hypothesis 2 (H2)

The expected cultural heritage quality (ECHQ) positively and significantly influences the perceived cultural heritage quality (PCHQ). ECHQ influences PCHQ.

Hypothesis 3 (H3)

The perceived cultural heritage quality positively and significantly influences the perceived value as a whole. PCHQ influences PV.

Hypothesis 4 (H4)

The perceived patrimonial quality (PPQ) positively and significantly influences the perceived value (PV) as a whole. PPQ influences PV.

Hypothesis 5 (H5)

The perceived patrimonial quality (PPQ) positively and significantly influences the relationship between perceived value (PV) and satisfaction (SATISFAC). PPQ moderates PV which influences SATISFAC.

Hypothesis 6 (H6)

The perceived cultural heritage quality (PCHQ) positively and significantly influences the relationship between perceived value (PV) and satisfaction (SATISFAC). PCHQ moderates PV which influences SATISFAC.

Hypothesis 7 (H7)

The perceived value (PV) influences the satisfaction (SATISFAC) with it. PV influences SATISFAC.

Hypothesis 8 (H8)

The satisfaction of the visitor to the cultural heritage positively influences their loyalty to it. SATISFAC influences LOYALTY.

Methodology

Questionnaire and data collection.

This study was conducted in Córdoba, Andalusia, Spain. Córdoba, as with its four UNESCO world heritage sites, has an extraordinary cultural and heritage offer, full of history, traditions and centuries of Arab, Jewish and Christian knowledge [ 64 ]. The data was collected with a questionnaire, which was given to tourists visiting the Citadel of the Catholic King. To ensure the validity of the questionnaire, the questions were based on previous similar studies [ 65 ]. To ensure the validity of the questionnaire, the questions were based on previous similar studies [ 66 ].

The information was collected using a questionnaire together with a personal interview with each tourist after their visit to Citadel of the Catholic King. The questionnaire was prepared in November 2019. The validation of the survey and the construction of the questions is based on consolidated indicators from previous research [ 114 , 115 ]. Once the indicators had been obtained, a two-stage refining process was used. First, the indicators proposed by an investigator were analyzed, then the final survey was tested and verified by a manager at the Citadel of the Catholic King. This meant that the validity of the indicators in the constructs of the proposed research model were checked twice.

The questionnaire consisted of five sections, which were, (1) Questions about the expected heritage quality, perceived heritage quality and perceived value at The Citadel of the Catholic King, which includes the Arabic and Christian heritage of the Citadel, the conservation of the heritage site and the culture on display (2) Questions about the expected cultural quality, perceived cultural quality and perceived value at the The Citadel of the Catholic King, which includes the Arabic culture of the Citadel, the Christian culture of the Citadel and the information available about the history of the monument, etc. (3) Questions about visitor satisfaction with The Citadel of the Catholic King, (4) Questions about the loyalty of visitors to The Citadel of the Catholic King, and if they would recommend it to their family, friends, and workmates (5) Questions about the sociodemographic profile. Tourists were informed of the academic purposes and the anonymity of the study before completing the questionnaire. Verbal consent was requested before the tourist completed the questionnaire. The anonymity of the respondent was guaranteed at all times. The questions in the first four parts of the questionnaire used a seven-point Likert scale, where one was the answer totally disagree and seven totally agree. Participation in the study was voluntary. The questionnaire contained 68 items, the sample data was collected through a personal questionnaire at different times of the day. The questionnaire was only given to tourists who had visited the Citadel of the Catholic King and its cultural heritage. The sociodemographic profile and the details of the trip were completed with closed questions. There were 499 valid questionnaires in the sample, which had a 95% confidence level and a sampling error of 3.25%.

Research data was tabulated and analyzed using (PLS-SEM), using Warp-PLS 7.0 software (ScriptWarp Systems, P.O. Box 452428, Laredo, Texas, 78045, USA).

Many authors have used in their studies the latent variables seen in Table 1 .

This section describes the results obtained after applying the structural equation models. First, a summary of the sociodemographic profile is shown, then the reliability and validity of the proposed model, and finally, the contrast of the eight hypotheses raised in the theoretical model.

Table 2 shows the sociodemographic profile. 45.5% of those interviewed were women, compared to 53.3 men, and 1.2% did not indicate their sex. The questionnaires were answered mainly by young people between 30 and 39 years old (31.1%) who had studied at the university (39.7%).

The relationship between the observed and latent variables is shown in Table 3 . The structural coefficients of the normalized model have also been calculated.

Analysis of the individual reliability of the items

In order to validate the proposed model, the validity and reliability of the reflective and formative constructs were analyzed.

The formative construct (loyalty) follows the recommendations according to Sarstedt et al. Regarding the convergent validity of the constructs, all the articles proposed in the model (Table 4 ) had a value > 0.707 [ 99 ].

With an analysis of the reflective constructs we can study the individual reliability of the elements with an analysis of the simple correlations of each observed variable with respect to the construct to which it belongs. Following Carmines and Zeller [ 100 ] maintaining the values of 0.707 are necessary for a variable to be accepted as part of a construct. Fifty-six of the sixty-six reflective elements have values > 0.707, therefore we can affirm that it has good reliability for the elements that make up each first-order construct. Once individual reliability had been studied, the validity and reliability of the constructs were analyzed [ 101 ]. The analysis consisted of evaluating collinearity and verifying that the value of the inflation factor variance (VIF) is > five. The results did not show collinearity in the variables used for the loyalty construct.

Likewise, Table 5 shows the analysis of the reflective constructs (expected heritage quality, expected cultural quality, perceived heritage quality, perceived cultural quality, perceived value and satisfaction) [ 102 ].

After this analysis, we can affirm that the results indicated a quasi-optimal individual reliability, since all the load values were above the minimum required threshold of 0.505 or 0.6 according to Fornell and Larcker [ 103 ] and Barclay, Higgins and Thompson [ 101 ].

In fact, the analysis revealed that the loads were statistically significant at 99.99%. Based on the results of these calculations, the measurement model was considered valid and reliable, which meant that the structural model could then be analyzed.

Analysis of the reliability of the first-order constructs

In order to confirm whether the observed variables rigorously and adequately measure the latent variable they represent, following Nunnally and Bernstein [ 104 ], the Cronbach’s Alpha and composite reliability values are taken, checking if they are higher or equal to 0.7 (Table 7 ). As all the values exceed this lower limit, the reliability of the first order constructs and their ability to measure Loyalty are confirmed. In our analysis, all the constructs exceeded a value of 0.9 (expected heritage quality, perceived heritage quality, expected cultural quality, perceived cultural quality, perceived value and satisfaction) which means that there can be no doubt about the constructs capacity for measuring Loyalty (Table 6 ).

Convergent validity

To evaluate the convergent validity of a set of variables, that is, if it explains one construct and not another, the mean variance extracted (AVE) is used, it is the acceptance criterion most commonly used in research to evaluate this concept (Table 7 ). Fornell and Larcker [ 103 ] determined that the minimum value of the AVE must be > 0.5, which means that the construct shares more than half of its variance with its indicators, the rest of the variance is explained by the error measurement [ 68 ]. The mean variance extracted is applicable to latent variables with reflective indicators. The nine Loyalty variables share more than 69% of their variance. Based on the results obtained, we can confirm that the measurements made are valid.

Discriminatory validity

To verify the discriminatory validity, in line with Barclay, Higgins and Thompson the cross-factor loads of indicators of a latent variable are checked against the indicator loads of the other latent variables (Table 8 ). Factorial loads must have greater value with their own variable than with the others evaluated in the model.

In addition, Henseler et al., in conducting simulation studies, demonstrated that the lack of validity is better detected by means of the HTMT ratio (Table 9 ). If the monotrait-heteromethod correlations (correlations between indicators that measure the same construct) are greater than heterotrait-heteromethod (correlations between indicators that measure different constructs) there will be discriminatory validity. Thus, the HTMT key figure must be below one (Gold et al. consider a value of 0.90).

In this sense, you can also use a resampling or bootstrapping to test whether the HTMT key figure is significantly different from one using the confidence interval. According to the criteria set, the confidence intervals for the HTMT must be less than one, allowing this criterion to be validated (Table 10 ).

Hypothesis testing

To verify the goodness-of-fit of the proposed model, different parameters that address said goodness were calculated in Tables 11 and 12 .

Once all the constructs (reflective and formative) have been verified and validated as well as the goodness of the fit of the model, we can affirm that the results obtained are adequate and justify their validity and applicability.

Then the significance of the Path Coefficient of each hypothesis was calculated (Table 13 ). This showed that all the hypotheses are compatible (H1, H2, H3, H4, H5, H6, H7 and H8).

Hypotheses H1, H2, H3, H4, H5, H6, H7 and H8 were all supported. This means that there is a positive and significant relationship between the expected and perceived cultural quality, and the expected and perceived heritage quality. There is also a positive and significant relationship between perceived cultural and heritage quality and the overall perceived value. The perceived cultural quality has a positive and significant moderating influence on the relationship between perceived value and satisfaction of the visiting tourist. There is a positive and significant relationship between the satisfaction and loyalty of visitors at the heritage site.

Figure  2 shows the values of the structural coefficients of the constructs. The limiting probability (p-value) of each one is used to validate the importance of the relationships between the constructs of the proposed model.

Path diagram of the proposed model with the p-value

Discussion and conclusion

The satisfaction of the tourists who visit cities with cultural heritage is the determining factor for loyalty to the city. The tourists and visitors who would repeat their visit also recommend and share their cultural and heritage experience with family, friends and co-workers. The public administration aims to preserve culture and heritage and maintain the sustainable value of the cultural heritage sites it manages. For private travel companies that have been trying for years to increase the number of visitors and the number of overnight stays, the loyalty of visiting tourists is the key to achieving their goal, which will also increase employment and the economy at the destination.

The analysis of the loyalty of tourists in the destination is important for obtaining excellence in tourist destinations. In this study, a model of structural equations was generated in which latent modulating variables of the main components that are part of satisfaction were implemented. The loyalty of the visiting tourist especially interested in the heritage and culture of the selected destination is analyzed. The results obtained in the study confirmed the hypotheses proposed in the theoretical model and can be used to improve the competitiveness of a destination.

The main variables that influenced the choice of the destination city were the cultural and heritage quality that I expected to find when choosing to visit a city declared a World Heritage Site and the recommendation and loyalty of other visitors to the destination [ 105 , 106 , 107 ].

At the end of the visit to a world heritage city, the tourist evaluates the gap between the cultural and heritage quality that he expects at the time he prepares the visit, collects information and creates a preconceived idea of the destination and the one he perceives once arrives at the destination, has an experience through the professionals, the accommodations, the monuments and the heritage city as a whole. All this set of sensations and perceptions converge in the satisfaction of the visiting tourist, it gave a feeling of satisfaction that made the visitors recommend it to others as a tourist destination.

Hypothesis 1

The expected cultural quality of the visitor positively and significantly influences the perceived cultural quality. In Fig.  3 , the sinusoidal behavior of this variable can be observed, and shows that for very high values of expected cultural quality there is no direct influence on perceived cultural quality. This result coincides with studies by [ 69 , 108 ]. Heritage managers must organize cultural activities at and around the heritage site. These activities increase the expected quality and therefore also the perceived quality. Visitors commented that they would like to see theatrical activities together with specialist guides at the destination to increase their satisfaction with the visit.

Hypothesis 1 ECHQ—PCHQ

Hypothesis 2

The expected heritage quality of the visitor positively and significantly influences the perceived heritage quality. In Fig.  4 the sinusoidal behavior means that for very high values of expected heritage quality there is no direct influence on the perceived heritage quality. This confirms studies by [ 71 , 92 ]. This result suggests that the digital information available online and the information on display at the destination must be increased. The tourists interviewed in the study claimed that there were not many references to this heritage site in terms of videos, photography, etc. and therefore they did not have any references for the expected quality of the heritage, which means that the perceived heritage quality was diminished.

Hypothesis 2 EPQ—PPQ

Hypothesis 3

The perceived heritage quality of the visitor positively and significantly influences the perceived value of the destination as a whole. Figure  5 shows how the perceived value changes as the perceived heritage quality increases. These results coincide with other studies about heritage [ 71 ]. This means that managers of heritage sites should think about improving the maintenance at the site.

Hypothesis 3 PPQ—PV

Hypothesis 4

The perceived cultural quality of the visitor positively and significantly influences the perceived value of the destination as a whole. Figure  6 shows the linear influence of perceived cultural quality on the total perceived value. This result coincides with the research of [ 109 ]. Heritage managers should be aware of the cultural quality of the heritage. A pile of stones means nothing without the culture that is attached to it. Therefore, heritage managers must make sure that the culture that is associated with a site is explained in the tourists visits.

Hypothesis 4 PCHQ—PV

Hypothesis 5 (Fig.  7 a)

The perceived cultural quality (PCHQ) of the visitor positively and significantly modulates the relationship between perceived value and satisfaction. Figure  7 b shows that for a range of low moderating variable values (perceived cultural quality-PCHQ), in the face of unit increases in perceived value (PV), satisfaction (SATISFAC) increases more than proportionately; for a range of perceived cultural quality high values (PCHQ), in the face of unit increases in perceived value (PV) visitor satisfaction increases less than proportionately. Therefore, for both low values and high values of perceived cultural quality (PCHQ) the satisfaction (SATISFAC) of the visiting tourist increases in the face of increases in perceived value (PV). This matches the results found by other authors [ 68 , 73 ]. This means that increasing the quality of the heritage helps to increase the overall satisfaction of the tourist with the experience lived.

a. Hypothesis 5 3D. PCHQ ⟶ (PV—SATISFAC). b Hypothesis 5 2D. PCHQ ⟶ (PV—SATISFAC)

Hypothesis 6 (Fig.  8 a)

The perceived heritage quality (PPQ) by the visitor positively and significantly moderates the relationship between perceived value (PV) and satisfaction (SATISFAC). Figure  8 b shows that in a range of low values of the modulating variable (perceived quality of equity-PPQ), in the face of unit increases in perceived value (PV) satisfaction grows more than proportionally. In a range of high values of the moderating variable, the relationship between perceived value and satisfaction is linear. This coincides with the results of studies by other authors [ 110 , 111 ]. That is, for both low values and high values of the modulating variable, satisfaction (SATISFAC) increases as the perceived value (PV) increases. We can say that in view of increases in the quality of the heritage, increasing the perceived value of the site increases the satisfaction of the tourist. Increasing the quality of perceived heritage helps to increase overall satisfaction with the tourist experience.

a. Hypothesis 6 3D. PPQ ⟶ (PV—SATISFAC). b Hypothesis 6 2D. PPQ ⟶ (PV—SATISFAC)

Hypothesis 7

The perceived value of the visit influences visitor satisfaction with the heritage site. Figure  9 shows that for values of − 1.8 and more the expected cultural quality has a linear and direct influence on perceived cultural quality and for very low values this behavior is reversed. This result has also been observed by other authors [ 105 , 112 , 113 ]. This result means that for the case being studied, and for cultural heritage in general, the visitor satisfaction can be increased by providing information about the history and the culture of the site. This can be done by having rooms dedicating to the cultures that inhabited the heritage site and explaining the significant milestones that took place there. A high entrance price without offering much cultural and heritage information is counterproductive for the perceived value.

Hypothesis 7 PV—SATISFAC

Hypothesis 8 was also confirmed, showing the direct influence that visitor satisfaction in a destination has on tourist loyalty. Figure  10 shows the sine behavior of this relationship. Only in very low extreme values and very high satisfaction, it has no effect on the loyalty of the visiting tourist. For non-extreme values of satisfaction, in the face of increased satisfaction, there are proportional increases in tourist loyalty. The results showed that satisfaction, quality and expectations are positive factors that influence the visitor's decision to return, and recommend a destination. This coincided with the results of other studies [ 108 , 114 ]. This study confirmed the relationship between the high satisfaction of the tourist with the heritage of Cordoba and the willingness of tourists to return and recommend the Citadel of the Catholic King. This means that tourists’ loyalty from cultural heritage to heritage is high, even though deficiencies that affected heritage expectations were also identified. These deficiencies included the lack of a website dedicated to the site and the lack of advertising. Deficiencies affecting tourist satisfaction were also found. These include the lack of specialized guides, the lack of theatrical visits, the lack of signs and indications and the lack of information on the culture and history of heritage. The latter affects loyalty. Although tourist satisfaction was generally acceptable, there were too many irregularities to achieve tourist loyalty.

Hypothesis 8 SATISFAC—LOYALTY

This study outlines a reachable goal for the managers of the heritage in Cordoba so that the experience of visitors to the city can be maximized. This means that having visitors who are satisfied with their visit becomes one of the main reasons to exhibit the heritage. The results of this study agree with those found in previous studies [ 59 , 115 ] which indicate that satisfaction has a positive influence on loyalty to the destination, and encourages the tourist to return to the destination in the future and to recommend it to family and friends. This study states the most important factors to achieve loyalty of heritage tourists in a city which has been home to various cultures, and where there are different heritage sites that show the cultures that have inhabited the city.

This study identifies various factors which visitors to the city consider important when visiting a heritage site. The conservation and cleanliness of the heritage site were valued highly, as was the fact that the heritage sites are inside, or close to, the historical city center. In this way, Cordoba unites and links the tourist to the destination, which positively influences loyalty to the city. The brand created by this set of heritage sites, together with the perceived quality of the visit are factors which can be used to attract tourists who want to experience local culture by visiting these sites [ 95 ].

As general conclusions regarding the theoretical implications this research demonstrates, supports and verifies how variables in tourism affect each other. Research, search and study of new relationships and new variables becomes essential. Therefore, we must continue to study the different variables and their relationships in favor of the loyalty of the tourist in the destination. The practical implications for managers of this type of heritage is the importance of focusing on those who visit the heritage: that is, you have to think about all the tourist flows, motivations, moods, but always with the aim of giving a complete tourist experience and the highest quality for those who visit the heritage.

The limitations of this study were due to the sample which was used. The data was obtained from heritage tourists at The Citadel of the Catholic King, which means that the collected data is only valid for one type of tourist at one destination. It would be desirable to study elsewhere where kings stayed overnight and placed their base outside the capital. Another limitation is to perform the study at a time, being convenient to do it temporarily to see the evolution. Similarly, measuring loyalty as the intention of future behavior is a limitation of this study. Finally, loyalty does not always mean accurate behavior, the tourist can have amazing behavior [ 116 ].

For future lines of research, this study could be carried out in other destinations in Spain such as Madrid or Ibiza which have Alcazares of Catholic kings placed in tourist value, and the results obtained in this work could be compared with those of other destinations. Another possible line of research could be to perform this same study, but aimed at international tourists, in order to examine their motivations and thus establish a segmentation of the touristic offerings of the community according to the type of tourist, national or international.

On the other hand, this study does not deepen and concrete in the tourist experiences around the culture and heritage of a historical heritage asset and how each one affects the value of loyalty and recommendation, therefore, is a future line of research.

Availability of data and materials

Availability of data and materials in the editorial manager.

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Hernández-Rojas, R.D., del Río, J.A.J., Fernández, A.I. et al. The cultural and heritage tourist, SEM analysis: the case of The Citadel of the Catholic King. Herit Sci 9 , 52 (2021). https://doi.org/10.1186/s40494-021-00525-0

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The Importance of Tourism in Preserving Culture and Heritage

It may seem counterintuitive to some, but tourism actually has a role to play in preserving culture.

You see, tourism is closely tied to cultural promotion, increased cultural awareness, and the accumulation of resources to be used for cultural preservation.

How? We’ll outline that in more detail today as we talk about tourism’s role in keeping culture and heritage alive.

How Tourism Helps Cultural Preservation

Let's start with what tourism does.

It basically encourages outsiders to visit and possibly experience a culture or locale different from their own. This is useful in the preservation of culture and heritage because it increases their visibility past their usual borders.

When tourism is done right, the visibility it can grant a culture isn’t shallow either.

To see why, you just need to remember that understanding culture is best done from close-up or even via immersion. Holding yourself at a distance from a culture isn’t usually the best way to fully grasp it.

Immersion and intimacy give you a better picture of the culture than a remote perspective. It can enrich even your insight on cultural differences.

This experience of a culture renders your awareness of it deeper and more meaningful.

This means that the visibility tourism can give to a culture and heritage becomes less of a shallow image, more truly reflective of the society being identified and acknowledged.

And this matters for several reasons!

First, preservation of a culture doesn't happen merely through memories of those who own it.

It can happen too through acknowledgement of those outside the culture, through their appreciation and agreement that there is definitely an identity in there that’s worth recognising.

Second, this appreciation from outsiders can encourage members of the culture to actually keep it alive out of pride. The admiration of others can help you realise the importance of knowing your culture.

That can tie into schemes for cultural tourism, whereby added impetus to keep the culture alive - whether for economic gain or other reasons - would arise.

Those same schemes can be used to harvest resources for the preservation of culture and heritage too. This is often the case for entry fees to heritage sites, where a portion of the fees are used to maintain the locations.

So, as you can see, tourism can have clear benefits for cultural preservation.

The Other Side of the Coin

That being said, there's reason to be wary of tourism too if you care about cultural preservation.

Tourism can dilute culture in some ways. For example, it can bring about overdone commodification of traditions and heritage.

When people put profit-making first, that’s always a possibility. It even paves the way for cultural theft, which happens fairly often now since people recognise there’s a market for cultural commodities.

A famous example would be the inauthentic didgeridoo trade.

Didgeridoos are iconic wind instruments used by Australia’s aborigines. Even their crafting is an important piece of aboriginal heritage, as it requires the careful selection and polishing of live trees that have been hollowed by termites.

Unfortunately, demand for didgeridoos among collectors and tourists is such that the aborigines who normally craft them can barely meet supply.

This is because it takes a long time to make a didgeridoo the traditional way.

The result is that some entrepreneurs have set up “didgeridoo workshops” in other locations - like Southeast Asian countries - where foreign nationals make the instruments using modern methods.

They churn out the didgeridoos by the hundreds and then sell them while claiming them to be authentic.

Thefts like this can be a serious outcome of uncontrolled cultural tourism. It turns culture into another commodity to be mass-produced, outsourced, and thus, rendered inauthentic.

Striking a Balance

Still, tourism can have obvious benefits for cultural preservation.

This is particularly true today, when living in a vacuum is no longer feasible due to the high integration of economies and societies.

Tourism may help communities stay aware of what to look out for in terms of keeping tradition alive when managed properly.

It can keep us aware of the dangers of losing the past in the push to move forward while also offering ways to use that past for progress.

To that end, everything comes down to balance, as with most things.

What do you think, yourself? What’s your take on tourism and how it can help with cultural preservation - if at all?

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Opinion: Asheville's tourism boom, advertising, excludes Black arts, culture and history

A sheville, North Carolina. Breathtaking Blue Ridge Mountains, historic charm and a booming craft beer scene — it's no wonder tourism is exploding here. But beneath the glossy brochures lies a hidden truth: for Asheville's Black community, the tourist boom can feel like a double-edged sword.

While tourism brings $3 billion per year in revenue, a disparity exists. What if tourism could be used to bring people together instead of apart? Imagine the vibrant tapestry Asheville could be if Black entrepreneurship thrived alongside its booming tourism industry.

Gentrification's grip: Displacement threatens Black roots

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The rise in tourism fuels gentrification, pushing long-time Black residents out of historically Black neighborhoods. Rising property values and rents force families from their communities, severing their cultural ties and erasing the rich history embedded in these neighborhoods.

A whitewashed cityscape: Where's the Black story in tourism?

Flip through any Asheville tourism brochure and you'll likely see a sanitized version of the city. The Biltmore Estate and trendy breweries dominate the narrative, while the vibrant Black arts scene, soul food havens on The Block and the legacy of Black Asheville remain largely invisible. Tourists deserve an authentic Asheville experience, one that embraces the full spectrum of its cultural tapestry.

Beyond the tourist trail: Black businesses getting left behind

Tourist dollars often flow freely in areas frequented by visitors, bypassing Black-owned businesses located outside those hotspots. This creates an economic divide, leaving Black businesses struggling despite the city's tourism boom.

Breaking down barriers: Why GRINDFest matters

This is where GRINDFest steps in. It's more than a carnival with cotton candy and Ferris wheels (although those will be there too!). GRINDFest is a three-day movement aimed at reshaping tourism in Asheville. It's a celebration of Black-owned businesses, a platform for Black entrepreneurs to showcase their talent, and an invitation for the entire community to embrace the richness of Black culture.

Asheville's celebration of Black culture extends beyond GRINDFest. The annual Juneteenth festival partners with Downtown After 5 and commemorates the emancipation of enslaved African Americans. The Goombay Festival, established in 1982 by the YMI, is a vibrant tribute to Asheville's African American and Caribbean heritage. The Shiloh Festival and the East End/Valley Street Festival delve into the rich history of Asheville's historically Black neighborhoods. The Hood Hugger’s tour and Peace Garden along with the newly funded Blue Note Junction hold space for the history and the future. These diverse celebrations paint a multifaceted picture of Black Asheville, a testament to the enduring spirit and cultural richness of the community. By supporting these events alongside GRINDFest, tourists and residents can contribute to a more equitable and inclusive tourism landscape in Asheville.

GRINDFest's Growing Impact

GRINDFest does not only help increase revenue, which creates jobs in Black-owned companies, but it is also a platform for organizations to collaborate. This year, the sponsors make it possible for EVERYONE to have candy, EVERY Housing Authority resident to have a wristband for the carnival rides and EVERY child to play for free.

Asheville's tourism boom can be a force for good, but it requires a conscious effort to ensure equitable participation. Here's what you can do:

●     Support Black-owned businesses: From restaurants and coffee shops to art galleries and clothing stores, Asheville boasts a wealth of Black-owned businesses waiting to connect. Seek them out, patronize them and spread the word.

●     Explore beyond the tourist hotspots: Venture beyond the Biltmore. Explore historically Black neighborhoods and be captivated by what they offer.

●     Demand an authentic Asheville experience: Let tourism boards know you want to see Asheville's full story reflected in marketing materials.

●     Join the GRINDFest Movement: Whether you're a Black entrepreneur ready to showcase your work, a community leader with a story to tell, or simply someone who wants to experience the magic of a diverse Asheville, GRINDFest has a place for you.

Asheville's future depends on embracing its full identity. Let's celebrate what makes Asheville truly unique. Let's GRIND together for a more equitable and inclusive tourism industry that benefits all.

Don't miss your chance to be part of this memorable occasion — Doug E. Fresh & Slick Rick, Slutty Vegan, local BIPOC bands and Storytime with the Elders. Mark your calendars for May 24-26 and have good old fashioned fun at GRINDFest 2024.

For more information and to stay updated on the latest news and announcements, visit  www.grindfestavl.com .

More: What to know about Grindfest 2023, a 3-day festival in River Arts District

More: Opinion: Asheville has underlying problems with racism that must be addressed

J. Hackett is Board Chair of Black Wall Street AVL

This article originally appeared on Asheville Citizen Times: Opinion: Asheville's tourism boom, advertising, excludes Black arts, culture and history

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Can Cuba’s visa waiver trigger a Chinese tourism boom in LATAM?

In early May, Juan Carlos García Granda, Cuba’s Minister of Tourism, announced that Chinese citizens with ordinary passports can now enter Cuba visa-free, adding that direct flights between mainland China and the Caribbean nation would begin tomorrow. Currently, Air China offers two flights per week from Beijing to Havana, with a stopover in Madrid, priced from around RMB 10,000 ($1,412) round-trip.

Just half an hour after García Granda’s announcement, Ctrip reported a more than 40% increase in searches for Cuban hotels and flights to Cuba, with particularly high volumes seen in Beijing, Shanghai, Guangdong, Zhejiang, Jiangsu, Tianjin, Shandong, and Fujian.

According to Qin Jing, Vice President of Ctrip Group, Cuba has yet to emerge as a popular destination for Chinese outbound tourists – perhaps unsurprisingly, given the distance and cost of visiting the country, and the myriad options for island holidays available to Chinese travelers. However, Qin notes, destinations like Cuba, Mexico and Brazil hold appeal due to their unique cultural and natural landscapes.

Following the lead of other countries – among them Malaysia and Singapore – that have recently seen a boost in Chinese tourism after enacting visa-free policies, Cuba may become more enticing for adventurous travelers.

According to Chinese travel platform Qunar, most Chinese tourists visiting Cuba stick to Havana and Varadero, and typically bundle Cuba into a 14-day tour of three other countries: Mexico, Costa Rica, and Panama.

Culture and nature: the draw of Peru #

Cuba’s loosening of visa restrictions could set a precedent for other nations in the region to harness China’s outbound tourism revival. Currently, the only countries in the Americas to offer visa-free access to Chinese tourists are Barbados, the Bahamas, Ecuador, Dominica, Grenada, and Suriname.

Yet, the appeal of Latin America and Brazil among China’s more adventurous travelers is on an upswing, powered by better flight connections and wider knowledge of what the continent has to offer. In particular, nature-minded Chinese travelers are becoming more interested in the Amazon rainforest, Argentina’s Iguazú Falls, and the Andes mountains.

In the run-up to the pandemic, Peru saw a steady increase in Chinese tourist arrivals, in no small part because of changes to its visa policy. In 2016, Peru waived visa requirements for Chinese nationals who held permanent residency in Australia, Canada, the UK, the US, or the Schengen Area.

Two years later, Peru saw nearly 38,000 Chinese tourist arrivals, up from around 20,000 in 2016. By 2019, this had increased to 41,067.

Post-pandemic, this momentum has gradually returned. According to José Carlos Collazos of PromPerú – the Commission for the Promotion of Peru for Exports and Tourism – 8,302 Chinese tourists visited Peru in the first three months of 2024, a year-on-year increase of 189%. Over the course of the year, PromPerú expects Chinese tourist arrivals to increase 35% over 2023, without providing specific figures.

According to PromPerú, Chinese tourists typically stay for up to 11 nights in Peru and travel primarily to enjoy culture and nature, along with the country’s famed gastronomy.

“Chinese travelers are eagerly looking to visit Peru as their next post-pandemic destination, especially because of our rich tapestry of culture, breathtaking landscapes and vibrant heritage,” says PromPerú’s Collazos.

To help potential Chinese visitors better visualize what they could expect to see in Peru, PromPerú recently teamed up with the Chinese luxury travel magazine Voyage for a special edition that featured Chinese actor Xia Yu exploring several of Peru’s top tourist destinations.

Tourism domino effect #

Cuba’s new visa-free policy could spread throughout — and beyond Latin America. There are signs that Brazil, which boasts substantial tourism infrastructure and trumpets deep ties with Beijing, could benefit from easing visa restrictions. Well-known in China for its Carnival festival, culinary culture, and iconic beaches, Brazil stands to gain from China’s new generation of cultural and gastronomic-focused millennial and Gen Z travelers.

Compared to other popular destinations in Europe and North America, Brazil is vastly under-visited by Chinese tourists. The country saw just over 42,000 Chinese tourist arrivals last year, far less than the 382,207 who visited Spain and 439,000 who traveled to the US.

Looking to boost travel between the two countries, Brazil and China signed an agreement earlier this year to extend the validity of bilateral tourist and business visas to 10 years, up from five.

Undoubtedly, part of the reason for so few Chinese tourists visiting Brazil is the vast distance between the two countries. However, the recent resumption of the one-stop Beijing-Madrid-São Paulo route could attract more intrepid travelers. At the moment, direct flights between China and Latin and South America are few and far between, with China Southern’s new Shenzhen-to-Mexico City route one of only a handful available to Chinese travelers.

Countries known for their natural beauty and adventure tourism, namely Chile and Argentina, are also poised to attract more Chinese outdoors enthusiasts . The diverse landscapes in both countries, ranging from the Atacama Desert to Patagonian glaciers, appeal to those seeking unique, once-in-a-lifetime experiences.

Uphill battle for visitors #

Despite growing opportunity and interest among China’s more intrepid travelers, Latin and South American countries face considerable challenges in attracting more Chinese tourists. Despite the clear allure of diverse cultures and landscapes, several factors significantly hinder their competitiveness on the global stage.

One of the obvious challenges is the vast geographical distance between China and Latin America, which typically requires a stopover in Europe or North America. Today, the long and expensive journey deters many of China’s most adventurous travelers – who are likely younger, more active, and less affluent than those traveling to well-worn places like Italy, Thailand, or the Maldives.

Language barriers further dissuade many Chinese tourists potentially interested in visiting Latin and South America. As of 2021, China had only around 50,000 Spanish speakers, and few Portuguese speakers outside of Macau . Considering China has an estimated 100,000 French speakers and hundreds of millions of English speakers with varying degrees of fluency, a lack of familiarity with Spanish and Portuguese poses a major obstacle.

In addition, the perception of safety is crucial for Chinese tourists, especially those traveling with children or older relatives. Owing to perceptions of high crime in places like Brazil or Mexico, potential visitors may turn instead to other destinations seen as less risky – such as Singapore, Australia, or Switzerland .

Finally, the flow of Chinese tourists is generally consistent with the strength of economic and diplomatic relationships between China and destination countries. Naturally, those with stronger ties and agreements, such as visa exemptions, generally see more tourist traffic, while some – like the handful of countries in the region that maintain diplomatic ties with Taiwan – will continue to see a negligible number of mainland Chinese tourist arrivals.

As the example of Brazil and Cuba indicate, efforts to deepen business and diplomatic ties could be one of the key drivers of a tourism bump in the post-pandemic period.

Key Takeaways #

• Cuba’s Minister of Tourism, announced visa-free entry for Chinese citizens with ordinary passports, effective immediately, with direct flights starting May 17.
• The announcement led to a significant increase in searches for Cuban hotels and flights on Ctrip, indicating strong interest from Chinese tourists.
• Deepening business and diplomatic ties between China and countries like Mexico and Brazil could lead to greater interest in the region among China’s resurgent outbound tourists.
• Countries looking to capture the Chinese outbound tourist market should consider developing tailored marketing strategies that highlight unique cultural experiences and ensure accessibility and address common concerns such as language barriers and safety.
• Moving forward, Cuba’s new visa policy could serve as a model for other Latin American nations, potentially leading to a broader increase in Chinese tourism across the region.

Cultural Relativity and Acceptance of Embryonic Stem Cell Research

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There is a debate about the ethical implications of using human embryos in stem cell research, which can be influenced by cultural, moral, and social values. This paper argues for an adaptable framework to accommodate diverse cultural and religious perspectives. By using an adaptive ethics model, research protections can reflect various populations and foster growth in stem cell research possibilities.

INTRODUCTION

Stem cell research combines biology, medicine, and technology, promising to alter health care and the understanding of human development. Yet, ethical contention exists because of individuals’ perceptions of using human embryos based on their various cultural, moral, and social values. While these disagreements concerning policy, use, and general acceptance have prompted the development of an international ethics policy, such a uniform approach can overlook the nuanced ethical landscapes between cultures. With diverse viewpoints in public health, a single global policy, especially one reflecting Western ethics or the ethics prevalent in high-income countries, is impractical. This paper argues for a culturally sensitive, adaptable framework for the use of embryonic stem cells. Stem cell policy should accommodate varying ethical viewpoints and promote an effective global dialogue. With an extension of an ethics model that can adapt to various cultures, we recommend localized guidelines that reflect the moral views of the people those guidelines serve.

Stem cells, characterized by their unique ability to differentiate into various cell types, enable the repair or replacement of damaged tissues. Two primary types of stem cells are somatic stem cells (adult stem cells) and embryonic stem cells. Adult stem cells exist in developed tissues and maintain the body’s repair processes. [1] Embryonic stem cells (ESC) are remarkably pluripotent or versatile, making them valuable in research. [2] However, the use of ESCs has sparked ethics debates. Considering the potential of embryonic stem cells, research guidelines are essential. The International Society for Stem Cell Research (ISSCR) provides international stem cell research guidelines. They call for “public conversations touching on the scientific significance as well as the societal and ethical issues raised by ESC research.” [3] The ISSCR also publishes updates about culturing human embryos 14 days post fertilization, suggesting local policies and regulations should continue to evolve as ESC research develops. [4]  Like the ISSCR, which calls for local law and policy to adapt to developing stem cell research given cultural acceptance, this paper highlights the importance of local social factors such as religion and culture.

I.     Global Cultural Perspective of Embryonic Stem Cells

Views on ESCs vary throughout the world. Some countries readily embrace stem cell research and therapies, while others have stricter regulations due to ethical concerns surrounding embryonic stem cells and when an embryo becomes entitled to moral consideration. The philosophical issue of when the “someone” begins to be a human after fertilization, in the morally relevant sense, [5] impacts when an embryo becomes not just worthy of protection but morally entitled to it. The process of creating embryonic stem cell lines involves the destruction of the embryos for research. [6] Consequently, global engagement in ESC research depends on social-cultural acceptability.

a.     US and Rights-Based Cultures

In the United States, attitudes toward stem cell therapies are diverse. The ethics and social approaches, which value individualism, [7] trigger debates regarding the destruction of human embryos, creating a complex regulatory environment. For example, the 1996 Dickey-Wicker Amendment prohibited federal funding for the creation of embryos for research and the destruction of embryos for “more than allowed for research on fetuses in utero.” [8] Following suit, in 2001, the Bush Administration heavily restricted stem cell lines for research. However, the Stem Cell Research Enhancement Act of 2005 was proposed to help develop ESC research but was ultimately vetoed. [9] Under the Obama administration, in 2009, an executive order lifted restrictions allowing for more development in this field. [10] The flux of research capacity and funding parallels the different cultural perceptions of human dignity of the embryo and how it is socially presented within the country’s research culture. [11]

b.     Ubuntu and Collective Cultures

African bioethics differs from Western individualism because of the different traditions and values. African traditions, as described by individuals from South Africa and supported by some studies in other African countries, including Ghana and Kenya, follow the African moral philosophies of Ubuntu or Botho and Ukama , which “advocates for a form of wholeness that comes through one’s relationship and connectedness with other people in the society,” [12] making autonomy a socially collective concept. In this context, for the community to act autonomously, individuals would come together to decide what is best for the collective. Thus, stem cell research would require examining the value of the research to society as a whole and the use of the embryos as a collective societal resource. If society views the source as part of the collective whole, and opposes using stem cells, compromising the cultural values to pursue research may cause social detachment and stunt research growth. [13] Based on local culture and moral philosophy, the permissibility of stem cell research depends on how embryo, stem cell, and cell line therapies relate to the community as a whole . Ubuntu is the expression of humanness, with the person’s identity drawn from the “’I am because we are’” value. [14] The decision in a collectivistic culture becomes one born of cultural context, and individual decisions give deference to others in the society.

Consent differs in cultures where thought and moral philosophy are based on a collective paradigm. So, applying Western bioethical concepts is unrealistic. For one, Africa is a diverse continent with many countries with different belief systems, access to health care, and reliance on traditional or Western medicines. Where traditional medicine is the primary treatment, the “’restrictive focus on biomedically-related bioethics’” [is] problematic in African contexts because it neglects bioethical issues raised by traditional systems.” [15] No single approach applies in all areas or contexts. Rather than evaluating the permissibility of ESC research according to Western concepts such as the four principles approach, different ethics approaches should prevail.

Another consideration is the socio-economic standing of countries. In parts of South Africa, researchers have not focused heavily on contributing to the stem cell discourse, either because it is not considered health care or a health science priority or because resources are unavailable. [16] Each country’s priorities differ given different social, political, and economic factors. In South Africa, for instance, areas such as maternal mortality, non-communicable diseases, telemedicine, and the strength of health systems need improvement and require more focus. [17] Stem cell research could benefit the population, but it also could divert resources from basic medical care. Researchers in South Africa adhere to the National Health Act and Medicines Control Act in South Africa and international guidelines; however, the Act is not strictly enforced, and there is no clear legislation for research conduct or ethical guidelines. [18]

Some parts of Africa condemn stem cell research. For example, 98.2 percent of the Tunisian population is Muslim. [19] Tunisia does not permit stem cell research because of moral conflict with a Fatwa. Religion heavily saturates the regulation and direction of research. [20] Stem cell use became permissible for reproductive purposes only recently, with tight restrictions preventing cells from being used in any research other than procedures concerning ART/IVF.  Their use is conditioned on consent, and available only to married couples. [21] The community's receptiveness to stem cell research depends on including communitarian African ethics.

c.     Asia

Some Asian countries also have a collective model of ethics and decision making. [22] In China, the ethics model promotes a sincere respect for life or human dignity, [23] based on protective medicine. This model, influenced by Traditional Chinese Medicine (TCM), [24] recognizes Qi as the vital energy delivered via the meridians of the body; it connects illness to body systems, the body’s entire constitution, and the universe for a holistic bond of nature, health, and quality of life. [25] Following a protective ethics model, and traditional customs of wholeness, investment in stem cell research is heavily desired for its applications in regenerative therapies, disease modeling, and protective medicines. In a survey of medical students and healthcare practitioners, 30.8 percent considered stem cell research morally unacceptable while 63.5 percent accepted medical research using human embryonic stem cells. Of these individuals, 89.9 percent supported increased funding for stem cell research. [26] The scientific community might not reflect the overall population. From 1997 to 2019, China spent a total of $576 million (USD) on stem cell research at 8,050 stem cell programs, increased published presence from 0.6 percent to 14.01 percent of total global stem cell publications as of 2014, and made significant strides in cell-based therapies for various medical conditions. [27] However, while China has made substantial investments in stem cell research and achieved notable progress in clinical applications, concerns linger regarding ethical oversight and transparency. [28] For example, the China Biosecurity Law, promoted by the National Health Commission and China Hospital Association, attempted to mitigate risks by introducing an institutional review board (IRB) in the regulatory bodies. 5800 IRBs registered with the Chinese Clinical Trial Registry since 2021. [29] However, issues still need to be addressed in implementing effective IRB review and approval procedures.

The substantial government funding and focus on scientific advancement have sometimes overshadowed considerations of regional cultures, ethnic minorities, and individual perspectives, particularly evident during the one-child policy era. As government policy adapts to promote public stability, such as the change from the one-child to the two-child policy, [30] research ethics should also adapt to ensure respect for the values of its represented peoples.

Japan is also relatively supportive of stem cell research and therapies. Japan has a more transparent regulatory framework, allowing for faster approval of regenerative medicine products, which has led to several advanced clinical trials and therapies. [31] South Korea is also actively engaged in stem cell research and has a history of breakthroughs in cloning and embryonic stem cells. [32] However, the field is controversial, and there are issues of scientific integrity. For example, the Korean FDA fast-tracked products for approval, [33] and in another instance, the oocyte source was unclear and possibly violated ethical standards. [34] Trust is important in research, as it builds collaborative foundations between colleagues, trial participant comfort, open-mindedness for complicated and sensitive discussions, and supports regulatory procedures for stakeholders. There is a need to respect the culture’s interest, engagement, and for research and clinical trials to be transparent and have ethical oversight to promote global research discourse and trust.

d.     Middle East

Countries in the Middle East have varying degrees of acceptance of or restrictions to policies related to using embryonic stem cells due to cultural and religious influences. Saudi Arabia has made significant contributions to stem cell research, and conducts research based on international guidelines for ethical conduct and under strict adherence to guidelines in accordance with Islamic principles. Specifically, the Saudi government and people require ESC research to adhere to Sharia law. In addition to umbilical and placental stem cells, [35] Saudi Arabia permits the use of embryonic stem cells as long as they come from miscarriages, therapeutic abortions permissible by Sharia law, or are left over from in vitro fertilization and donated to research. [36] Laws and ethical guidelines for stem cell research allow the development of research institutions such as the King Abdullah International Medical Research Center, which has a cord blood bank and a stem cell registry with nearly 10,000 donors. [37] Such volume and acceptance are due to the ethical ‘permissibility’ of the donor sources, which do not conflict with religious pillars. However, some researchers err on the side of caution, choosing not to use embryos or fetal tissue as they feel it is unethical to do so. [38]

Jordan has a positive research ethics culture. [39] However, there is a significant issue of lack of trust in researchers, with 45.23 percent (38.66 percent agreeing and 6.57 percent strongly agreeing) of Jordanians holding a low level of trust in researchers, compared to 81.34 percent of Jordanians agreeing that they feel safe to participate in a research trial. [40] Safety testifies to the feeling of confidence that adequate measures are in place to protect participants from harm, whereas trust in researchers could represent the confidence in researchers to act in the participants’ best interests, adhere to ethical guidelines, provide accurate information, and respect participants’ rights and dignity. One method to improve trust would be to address communication issues relevant to ESC. Legislation surrounding stem cell research has adopted specific language, especially concerning clarification “between ‘stem cells’ and ‘embryonic stem cells’” in translation. [41] Furthermore, legislation “mandates the creation of a national committee… laying out specific regulations for stem-cell banking in accordance with international standards.” [42] This broad regulation opens the door for future global engagement and maintains transparency. However, these regulations may also constrain the influence of research direction, pace, and accessibility of research outcomes.

e.     Europe

In the European Union (EU), ethics is also principle-based, but the principles of autonomy, dignity, integrity, and vulnerability are interconnected. [43] As such, the opportunity for cohesion and concessions between individuals’ thoughts and ideals allows for a more adaptable ethics model due to the flexible principles that relate to the human experience The EU has put forth a framework in its Convention for the Protection of Human Rights and Dignity of the Human Being allowing member states to take different approaches. Each European state applies these principles to its specific conventions, leading to or reflecting different acceptance levels of stem cell research. [44]

For example, in Germany, Lebenzusammenhang , or the coherence of life, references integrity in the unity of human culture. Namely, the personal sphere “should not be subject to external intervention.” [45]  Stem cell interventions could affect this concept of bodily completeness, leading to heavy restrictions. Under the Grundgesetz, human dignity and the right to life with physical integrity are paramount. [46] The Embryo Protection Act of 1991 made producing cell lines illegal. Cell lines can be imported if approved by the Central Ethics Commission for Stem Cell Research only if they were derived before May 2007. [47] Stem cell research respects the integrity of life for the embryo with heavy specifications and intense oversight. This is vastly different in Finland, where the regulatory bodies find research more permissible in IVF excess, but only up to 14 days after fertilization. [48] Spain’s approach differs still, with a comprehensive regulatory framework. [49] Thus, research regulation can be culture-specific due to variations in applied principles. Diverse cultures call for various approaches to ethical permissibility. [50] Only an adaptive-deliberative model can address the cultural constructions of self and achieve positive, culturally sensitive stem cell research practices. [51]

II.     Religious Perspectives on ESC

Embryonic stem cell sources are the main consideration within religious contexts. While individuals may not regard their own religious texts as authoritative or factual, religion can shape their foundations or perspectives.

The Qur'an states:

“And indeed We created man from a quintessence of clay. Then We placed within him a small quantity of nutfa (sperm to fertilize) in a safe place. Then We have fashioned the nutfa into an ‘alaqa (clinging clot or cell cluster), then We developed the ‘alaqa into mudgha (a lump of flesh), and We made mudgha into bones, and clothed the bones with flesh, then We brought it into being as a new creation. So Blessed is Allah, the Best of Creators.” [52]

Many scholars of Islam estimate the time of soul installment, marked by the angel breathing in the soul to bring the individual into creation, as 120 days from conception. [53] Personhood begins at this point, and the value of life would prohibit research or experimentation that could harm the individual. If the fetus is more than 120 days old, the time ensoulment is interpreted to occur according to Islamic law, abortion is no longer permissible. [54] There are a few opposing opinions about early embryos in Islamic traditions. According to some Islamic theologians, there is no ensoulment of the early embryo, which is the source of stem cells for ESC research. [55]

In Buddhism, the stance on stem cell research is not settled. The main tenets, the prohibition against harming or destroying others (ahimsa) and the pursuit of knowledge (prajña) and compassion (karuna), leave Buddhist scholars and communities divided. [56] Some scholars argue stem cell research is in accordance with the Buddhist tenet of seeking knowledge and ending human suffering. Others feel it violates the principle of not harming others. Finding the balance between these two points relies on the karmic burden of Buddhist morality. In trying to prevent ahimsa towards the embryo, Buddhist scholars suggest that to comply with Buddhist tenets, research cannot be done as the embryo has personhood at the moment of conception and would reincarnate immediately, harming the individual's ability to build their karmic burden. [57] On the other hand, the Bodhisattvas, those considered to be on the path to enlightenment or Nirvana, have given organs and flesh to others to help alleviate grieving and to benefit all. [58] Acceptance varies on applied beliefs and interpretations.

Catholicism does not support embryonic stem cell research, as it entails creation or destruction of human embryos. This destruction conflicts with the belief in the sanctity of life. For example, in the Old Testament, Genesis describes humanity as being created in God’s image and multiplying on the Earth, referencing the sacred rights to human conception and the purpose of development and life. In the Ten Commandments, the tenet that one should not kill has numerous interpretations where killing could mean murder or shedding of the sanctity of life, demonstrating the high value of human personhood. In other books, the theological conception of when life begins is interpreted as in utero, [59] highlighting the inviolability of life and its formation in vivo to make a religious point for accepting such research as relatively limited, if at all. [60] The Vatican has released ethical directives to help apply a theological basis to modern-day conflicts. The Magisterium of the Church states that “unless there is a moral certainty of not causing harm,” experimentation on fetuses, fertilized cells, stem cells, or embryos constitutes a crime. [61] Such procedures would not respect the human person who exists at these stages, according to Catholicism. Damages to the embryo are considered gravely immoral and illicit. [62] Although the Catholic Church officially opposes abortion, surveys demonstrate that many Catholic people hold pro-choice views, whether due to the context of conception, stage of pregnancy, threat to the mother’s life, or for other reasons, demonstrating that practicing members can also accept some but not all tenets. [63]

Some major Jewish denominations, such as the Reform, Conservative, and Reconstructionist movements, are open to supporting ESC use or research as long as it is for saving a life. [64] Within Judaism, the Talmud, or study, gives personhood to the child at birth and emphasizes that life does not begin at conception: [65]

“If she is found pregnant, until the fortieth day it is mere fluid,” [66]

Whereas most religions prioritize the status of human embryos, the Halakah (Jewish religious law) states that to save one life, most other religious laws can be ignored because it is in pursuit of preservation. [67] Stem cell research is accepted due to application of these religious laws.

We recognize that all religions contain subsets and sects. The variety of environmental and cultural differences within religious groups requires further analysis to respect the flexibility of religious thoughts and practices. We make no presumptions that all cultures require notions of autonomy or morality as under the common morality theory , which asserts a set of universal moral norms that all individuals share provides moral reasoning and guides ethical decisions. [68] We only wish to show that the interaction with morality varies between cultures and countries.

III.     A Flexible Ethical Approach

The plurality of different moral approaches described above demonstrates that there can be no universally acceptable uniform law for ESC on a global scale. Instead of developing one standard, flexible ethical applications must be continued. We recommend local guidelines that incorporate important cultural and ethical priorities.

While the Declaration of Helsinki is more relevant to people in clinical trials receiving ESC products, in keeping with the tradition of protections for research subjects, consent of the donor is an ethical requirement for ESC donation in many jurisdictions including the US, Canada, and Europe. [69] The Declaration of Helsinki provides a reference point for regulatory standards and could potentially be used as a universal baseline for obtaining consent prior to gamete or embryo donation.

For instance, in Columbia University’s egg donor program for stem cell research, donors followed standard screening protocols and “underwent counseling sessions that included information as to the purpose of oocyte donation for research, what the oocytes would be used for, the risks and benefits of donation, and process of oocyte stimulation” to ensure transparency for consent. [70] The program helped advance stem cell research and provided clear and safe research methods with paid participants. Though paid participation or covering costs of incidental expenses may not be socially acceptable in every culture or context, [71] and creating embryos for ESC research is illegal in many jurisdictions, Columbia’s program was effective because of the clear and honest communications with donors, IRBs, and related stakeholders.  This example demonstrates that cultural acceptance of scientific research and of the idea that an egg or embryo does not have personhood is likely behind societal acceptance of donating eggs for ESC research. As noted, many countries do not permit the creation of embryos for research.

Proper communication and education regarding the process and purpose of stem cell research may bolster comprehension and garner more acceptance. “Given the sensitive subject material, a complete consent process can support voluntary participation through trust, understanding, and ethical norms from the cultures and morals participants value. This can be hard for researchers entering countries of different socioeconomic stability, with different languages and different societal values. [72]

An adequate moral foundation in medical ethics is derived from the cultural and religious basis that informs knowledge and actions. [73] Understanding local cultural and religious values and their impact on research could help researchers develop humility and promote inclusion.

IV.     Concerns

Some may argue that if researchers all adhere to one ethics standard, protection will be satisfied across all borders, and the global public will trust researchers. However, defining what needs to be protected and how to define such research standards is very specific to the people to which standards are applied. We suggest that applying one uniform guide cannot accurately protect each individual because we all possess our own perceptions and interpretations of social values. [74] Therefore, the issue of not adjusting to the moral pluralism between peoples in applying one standard of ethics can be resolved by building out ethics models that can be adapted to different cultures and religions.

Other concerns include medical tourism, which may promote health inequities. [75] Some countries may develop and approve products derived from ESC research before others, compromising research ethics or drug approval processes. There are also concerns about the sale of unauthorized stem cell treatments, for example, those without FDA approval in the United States. Countries with robust research infrastructures may be tempted to attract medical tourists, and some customers will have false hopes based on aggressive publicity of unproven treatments. [76]

For example, in China, stem cell clinics can market to foreign clients who are not protected under the regulatory regimes. Companies employ a marketing strategy of “ethically friendly” therapies. Specifically, in the case of Beike, China’s leading stem cell tourism company and sprouting network, ethical oversight of administrators or health bureaus at one site has “the unintended consequence of shifting questionable activities to another node in Beike's diffuse network.” [77] In contrast, Jordan is aware of stem cell research’s potential abuse and its own status as a “health-care hub.” Jordan’s expanded regulations include preserving the interests of individuals in clinical trials and banning private companies from ESC research to preserve transparency and the integrity of research practices. [78]

The social priorities of the community are also a concern. The ISSCR explicitly states that guidelines “should be periodically revised to accommodate scientific advances, new challenges, and evolving social priorities.” [79] The adaptable ethics model extends this consideration further by addressing whether research is warranted given the varying degrees of socioeconomic conditions, political stability, and healthcare accessibilities and limitations. An ethical approach would require discussion about resource allocation and appropriate distribution of funds. [80]

While some religions emphasize the sanctity of life from conception, which may lead to public opposition to ESC research, others encourage ESC research due to its potential for healing and alleviating human pain. Many countries have special regulations that balance local views on embryonic personhood, the benefits of research as individual or societal goods, and the protection of human research subjects. To foster understanding and constructive dialogue, global policy frameworks should prioritize the protection of universal human rights, transparency, and informed consent. In addition to these foundational global policies, we recommend tailoring local guidelines to reflect the diverse cultural and religious perspectives of the populations they govern. Ethics models should be adapted to local populations to effectively establish research protections, growth, and possibilities of stem cell research.

For example, in countries with strong beliefs in the moral sanctity of embryos or heavy religious restrictions, an adaptive model can allow for discussion instead of immediate rejection. In countries with limited individual rights and voice in science policy, an adaptive model ensures cultural, moral, and religious views are taken into consideration, thereby building social inclusion. While this ethical consideration by the government may not give a complete voice to every individual, it will help balance policies and maintain the diverse perspectives of those it affects. Embracing an adaptive ethics model of ESC research promotes open-minded dialogue and respect for the importance of human belief and tradition. By actively engaging with cultural and religious values, researchers can better handle disagreements and promote ethical research practices that benefit each society.

This brief exploration of the religious and cultural differences that impact ESC research reveals the nuances of relative ethics and highlights a need for local policymakers to apply a more intense adaptive model.

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[34] Resnik, D. B., Shamoo, A. E., & Krimsky, S. (2006). Fraudulent human embryonic stem cell research in South Korea: lessons learned.  Accountability in research ,  13 (1), 101–109. https://doi.org/10.1080/08989620600634193 .

[35] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6

[36] Association for the Advancement of Blood and Biotherapies.  https://www.aabb.org/regulatory-and-advocacy/regulatory-affairs/regulatory-for-cellular-therapies/international-competent-authorities/saudi-arabia

[37] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: Interviews with researchers from Saudi Arabia.  BMC medical ethics ,  21 (1), 35. https://doi.org/10.1186/s12910-020-00482-6

[38] Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: Interviews with researchers from Saudi Arabia. BMC medical ethics , 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6

Culturally, autonomy practices follow a relational autonomy approach based on a paternalistic deontological health care model. The adherence to strict international research policies and religious pillars within the regulatory environment is a great foundation for research ethics. However, there is a need to develop locally targeted ethics approaches for research (as called for in Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6), this decision-making approach may help advise a research decision model. For more on the clinical cultural autonomy approaches, see: Alabdullah, Y. Y., Alzaid, E., Alsaad, S., Alamri, T., Alolayan, S. W., Bah, S., & Aljoudi, A. S. (2022). Autonomy and paternalism in Shared decision‐making in a Saudi Arabian tertiary hospital: A cross‐sectional study. Developing World Bioethics , 23 (3), 260–268. https://doi.org/10.1111/dewb.12355 ; Bukhari, A. A. (2017). Universal Principles of Bioethics and Patient Rights in Saudi Arabia (Doctoral dissertation, Duquesne University). https://dsc.duq.edu/etd/124; Ladha, S., Nakshawani, S. A., Alzaidy, A., & Tarab, B. (2023, October 26). Islam and Bioethics: What We All Need to Know . Columbia University School of Professional Studies. https://sps.columbia.edu/events/islam-and-bioethics-what-we-all-need-know

[39] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics.  Research Ethics ,  17 (2), 228-241.  https://doi.org/10.1177/1747016120966779

[40] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics.  Research Ethics ,  17 (2), 228-241.  https://doi.org/10.1177/1747016120966779

[41] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[42] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[43] The EU’s definition of autonomy relates to the capacity for creating ideas, moral insight, decisions, and actions without constraint, personal responsibility, and informed consent. However, the EU views autonomy as not completely able to protect individuals and depends on other principles, such as dignity, which “expresses the intrinsic worth and fundamental equality of all human beings.” Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3

[44] Council of Europe. Convention for the protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine: Convention on Human Rights and Biomedicine (ETS No. 164) https://www.coe.int/en/web/conventions/full-list?module=treaty-detail&treatynum=164 (forbidding the creation of embryos for research purposes only, and suggests embryos in vitro have protections.); Also see Drabiak-Syed B. K. (2013). New President, New Human Embryonic Stem Cell Research Policy: Comparative International Perspectives and Embryonic Stem Cell Research Laws in France.  Biotechnology Law Report ,  32 (6), 349–356. https://doi.org/10.1089/blr.2013.9865

[45] Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3

[46] Tomuschat, C., Currie, D. P., Kommers, D. P., & Kerr, R. (Trans.). (1949, May 23). Basic law for the Federal Republic of Germany. https://www.btg-bestellservice.de/pdf/80201000.pdf

[47] Regulation of Stem Cell Research in Germany . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-germany

[48] Regulation of Stem Cell Research in Finland . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-finland

[49] Regulation of Stem Cell Research in Spain . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-spain

[50] Some sources to consider regarding ethics models or regulatory oversights of other cultures not covered:

Kara MA. Applicability of the principle of respect for autonomy: the perspective of Turkey. J Med Ethics. 2007 Nov;33(11):627-30. doi: 10.1136/jme.2006.017400. PMID: 17971462; PMCID: PMC2598110.

Ugarte, O. N., & Acioly, M. A. (2014). The principle of autonomy in Brazil: one needs to discuss it ...  Revista do Colegio Brasileiro de Cirurgioes ,  41 (5), 374–377. https://doi.org/10.1590/0100-69912014005013

Bharadwaj, A., & Glasner, P. E. (2012). Local cells, global science: The rise of embryonic stem cell research in India . Routledge.

For further research on specific European countries regarding ethical and regulatory framework, we recommend this database: Regulation of Stem Cell Research in Europe . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-europe   

[51] Klitzman, R. (2006). Complications of culture in obtaining informed consent. The American Journal of Bioethics, 6(1), 20–21. https://doi.org/10.1080/15265160500394671 see also: Ekmekci, P. E., & Arda, B. (2017). Interculturalism and Informed Consent: Respecting Cultural Differences without Breaching Human Rights.  Cultura (Iasi, Romania) ,  14 (2), 159–172.; For why trust is important in research, see also: Gray, B., Hilder, J., Macdonald, L., Tester, R., Dowell, A., & Stubbe, M. (2017). Are research ethics guidelines culturally competent?  Research Ethics ,  13 (1), 23-41.  https://doi.org/10.1177/1747016116650235

[52] The Qur'an  (M. Khattab, Trans.). (1965). Al-Mu’minun, 23: 12-14. https://quran.com/23

[53] Lenfest, Y. (2017, December 8). Islam and the beginning of human life . Bill of Health. https://blog.petrieflom.law.harvard.edu/2017/12/08/islam-and-the-beginning-of-human-life/

[54] Aksoy, S. (2005). Making regulations and drawing up legislation in Islamic countries under conditions of uncertainty, with special reference to embryonic stem cell research. Journal of Medical Ethics , 31: 399-403.; see also: Mahmoud, Azza. "Islamic Bioethics: National Regulations and Guidelines of Human Stem Cell Research in the Muslim World." Master's thesis, Chapman University, 2022. https://doi.org/10.36837/ chapman.000386

[55] Rashid, R. (2022). When does Ensoulment occur in the Human Foetus. Journal of the British Islamic Medical Association , 12 (4). ISSN 2634 8071. https://www.jbima.com/wp-content/uploads/2023/01/2-Ethics-3_-Ensoulment_Rafaqat.pdf.

[56] Sivaraman, M. & Noor, S. (2017). Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia. Asian Biomedicine,8(1) 43-52.  https://doi.org/10.5372/1905-7415.0801.260

[57] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[58] Lecso, P. A. (1991). The Bodhisattva Ideal and Organ Transplantation.  Journal of Religion and Health ,  30 (1), 35–41. http://www.jstor.org/stable/27510629 ; Bodhisattva, S. (n.d.). The Key of Becoming a Bodhisattva . A Guide to the Bodhisattva Way of Life. http://www.buddhism.org/Sutras/2/BodhisattvaWay.htm

[59] There is no explicit religious reference to when life begins or how to conduct research that interacts with the concept of life. However, these are relevant verses pertaining to how the fetus is viewed. (( King James Bible . (1999). Oxford University Press. (original work published 1769))

Jerimiah 1: 5 “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee…”

In prophet Jerimiah’s insight, God set him apart as a person known before childbirth, a theme carried within the Psalm of David.

Psalm 139: 13-14 “…Thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made…”

These verses demonstrate David’s respect for God as an entity that would know of all man’s thoughts and doings even before birth.

[60] It should be noted that abortion is not supported as well.

[61] The Vatican. (1987, February 22). Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation Replies to Certain Questions of the Day . Congregation For the Doctrine of the Faith. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html

[62] The Vatican. (2000, August 25). Declaration On the Production and the Scientific and Therapeutic Use of Human Embryonic Stem Cells . Pontifical Academy for Life. https://www.vatican.va/roman_curia/pontifical_academies/acdlife/documents/rc_pa_acdlife_doc_20000824_cellule-staminali_en.html ; Ohara, N. (2003). Ethical Consideration of Experimentation Using Living Human Embryos: The Catholic Church’s Position on Human Embryonic Stem Cell Research and Human Cloning. Department of Obstetrics and Gynecology . Retrieved from https://article.imrpress.com/journal/CEOG/30/2-3/pii/2003018/77-81.pdf.

[63] Smith, G. A. (2022, May 23). Like Americans overall, Catholics vary in their abortion views, with regular mass attenders most opposed . Pew Research Center. https://www.pewresearch.org/short-reads/2022/05/23/like-americans-overall-catholics-vary-in-their-abortion-views-with-regular-mass-attenders-most-opposed/

[64] Rosner, F., & Reichman, E. (2002). Embryonic stem cell research in Jewish law. Journal of halacha and contemporary society , (43), 49–68.; Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[65] Schenker J. G. (2008). The beginning of human life: status of embryo. Perspectives in Halakha (Jewish Religious Law).  Journal of assisted reproduction and genetics ,  25 (6), 271–276. https://doi.org/10.1007/s10815-008-9221-6

[66] Ruttenberg, D. (2020, May 5). The Torah of Abortion Justice (annotated source sheet) . Sefaria. https://www.sefaria.org/sheets/234926.7?lang=bi&with=all&lang2=en

[67] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[68] Gert, B. (2007). Common morality: Deciding what to do . Oxford Univ. Press.

[69] World Medical Association (2013). World Medical Association Declaration of Helsinki: ethical principles for medical research involving human subjects. JAMA , 310(20), 2191–2194. https://doi.org/10.1001/jama.2013.281053 Declaration of Helsinki – WMA – The World Medical Association .; see also: National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research. (1979).  The Belmont report: Ethical principles and guidelines for the protection of human subjects of research . U.S. Department of Health and Human Services.  https://www.hhs.gov/ohrp/regulations-and-policy/belmont-report/read-the-belmont-report/index.html

[70] Zakarin Safier, L., Gumer, A., Kline, M., Egli, D., & Sauer, M. V. (2018). Compensating human subjects providing oocytes for stem cell research: 9-year experience and outcomes.  Journal of assisted reproduction and genetics ,  35 (7), 1219–1225. https://doi.org/10.1007/s10815-018-1171-z https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6063839/ see also: Riordan, N. H., & Paz Rodríguez, J. (2021). Addressing concerns regarding associated costs, transparency, and integrity of research in recent stem cell trial. Stem Cells Translational Medicine , 10 (12), 1715–1716. https://doi.org/10.1002/sctm.21-0234

[71] Klitzman, R., & Sauer, M. V. (2009). Payment of egg donors in stem cell research in the USA.  Reproductive biomedicine online ,  18 (5), 603–608. https://doi.org/10.1016/s1472-6483(10)60002-8

[72] Krosin, M. T., Klitzman, R., Levin, B., Cheng, J., & Ranney, M. L. (2006). Problems in comprehension of informed consent in rural and peri-urban Mali, West Africa.  Clinical trials (London, England) ,  3 (3), 306–313. https://doi.org/10.1191/1740774506cn150oa

[73] Veatch, Robert M.  Hippocratic, Religious, and Secular Medical Ethics: The Points of Conflict . Georgetown University Press, 2012.

[74] Msoroka, M. S., & Amundsen, D. (2018). One size fits not quite all: Universal research ethics with diversity.  Research Ethics ,  14 (3), 1-17.  https://doi.org/10.1177/1747016117739939

[75] Pirzada, N. (2022). The Expansion of Turkey’s Medical Tourism Industry.  Voices in Bioethics ,  8 . https://doi.org/10.52214/vib.v8i.9894

[76] Stem Cell Tourism: False Hope for Real Money . Harvard Stem Cell Institute (HSCI). (2023). https://hsci.harvard.edu/stem-cell-tourism , See also: Bissassar, M. (2017). Transnational Stem Cell Tourism: An ethical analysis.  Voices in Bioethics ,  3 . https://doi.org/10.7916/vib.v3i.6027

[77] Song, P. (2011) The proliferation of stem cell therapies in post-Mao China: problematizing ethical regulation,  New Genetics and Society , 30:2, 141-153, DOI:  10.1080/14636778.2011.574375

[78] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[79] International Society for Stem Cell Research. (2024). Standards in stem cell research . International Society for Stem Cell Research. https://www.isscr.org/guidelines/5-standards-in-stem-cell-research

[80] Benjamin, R. (2013). People’s science bodies and rights on the Stem Cell Frontier . Stanford University Press.

Mifrah Hayath

SM Candidate Harvard Medical School, MS Biotechnology Johns Hopkins University

Olivia Bowers

MS Bioethics Columbia University (Disclosure: affiliated with Voices in Bioethics)

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