Tourination: The Ruination By, Of and With Tourism

We recently published The Impact of Tourism in East Africa by Anne Storch and Angelika Mietzner. In this post the authors explain the concept of ‘Tourination’.

Beaches are problematic spaces. They are the porous sites of uncertain encounters, of contact between humans and spirits, firm ground and uncertainty. In many parts of the world, they are lined by the ruins of imperialism and colonialism, and by the excessive waste produced in global mass tourism. Paradise is depicted on nearby billboards, the flawless white sand and turquoise waters are a promise for all those who can pay their way in.

From places that seem destroyed, ruined or abandoned, new systems of togetherness emerge, as we describe in our book. The ruination by, of and with tourism is a concept we tend to call Tourination. Tourination is found in every single part and corner wherever tourism takes place. It describes how people and places change because of tourism and what emerges out of this change. We would like to propose making Tourination a term of its own in the discourse on tourism and change. A term that does not always imply a negative connotation of the term ruination, but rather a connotation that shows what comes out of it.

Meanwhile, the knowledge and techniques of creating spaces that are alive and allow for resistance and sovereignty remain. In Digo (a Bantu language spoken in southern Kenya and northern Tanzania), like in the languages of many other Indigenous peoples, there is a wealth of ways to express reciprocity and conviviality.

Utsi is managed by a group of elders, who figure out who is in need of the help of others and make this help happen.

Mweria is more about reciprocity. In a community, people help each other handling hard labour.

Harambee is an expression that can be used as a call, or shout, by a group of people who pull something heavy (a boat). It is also the name for asking around in the community for assistance in one’s own financially challenging tasks.

Merry-go-round is another possibility.

Saying nothing at all is a reply to an invitation to join a meal. One simply sits down and eats.

Or maybe we could sit down and listen, engage in a conversation here and there or just watch.

Angelika Mietzner and Anne Storch

For more information about this book please see our website.

If you found this interesting, you might also like the authors’ previous book, Language and Tourism in Postcolonial Settings.

Missionary Kids and Colonialism

We recently published Growing up with God and Empire by Stephanie Vandrick. In this post Stephanie speaks about her experience writing the book as a ‘missionary kid’ herself.

I grew up as a ‘missionary kid’ (child of North American Protestant missionaries) in barely post-Independence India. Little did I know that decades later I would become fascinated by the memoirs of other missionary kids (MKs), now adults, about their childhoods in various countries at various times during the past century, and would write a book analyzing 42 of those memoirs through a postcolonial lens. Writing this book has been a personal and scholarly odyssey for me, bringing together my own missionary kid background, my love of memoirs, and my academic interest in the consequences of colonialism and empire.

At the same time, this topic was a deeply fraught one for me. Some of the questions I struggled with were as follows:

  1. How do my dual roles as an insider (a ‘missionary kid’ myself) and an outsider (a critical researcher) fit together?
  2. Can I balance a fair portrayal of the very concrete good that many missionaries, including my own parents, did, on the one hand, with my concerns about deeply problematic aspects of being part of colonialism, on the other?
  3. Is it appropriate for me to weave my own MK experiences into my analysis of the 42 memoirs?
  4. Since I have strong criticisms of colonialism, why am I so nostalgic about my childhood in barely post-British India, and why am I so attracted to all things British (afternoon tea, British novels, English accents)?
  5. How will other missionary kids feel about my book and its thesis? Will they think it is unfair of me to take excerpts from the memoirs of unsuspecting former missionary kids to make points, sometimes negative, about the role and behavior of missionaries in India, China, Nigeria, Brazil, the Philippines, and several other countries? Will they be offended?

I concluded that I had to tell what I perceived was the truth, as revealed during my study of the memoirs and of other sources. At the same time, I had to candidly acknowledge the conflicts and the concerns. I tried to do so throughout this book, especially in my ‘personal epilogue.’

I don’t want to end this post with the impression that researching and writing this book consisted mostly of painfully conflicted feelings and angst! In fact, I thoroughly enjoyed immersing myself in these fascinating MK memoirs, so various and yet with so many common themes and experiences, and in the historical, religious, political, cultural, and linguistic contexts I investigated. The memoirs are intriguing, adventurous, happy, sad, open, guarded, artful, artless, naïve, professionally written, amateur, shaped by their times (mostly mid-20th century), full of engaging and surprising stories, sometimes exhilarating and sometimes heartbreaking. I am happy to have been able to explore and provide a window into the so far very under-examined lives of missionary kids and what their perspectives reveal about the missionary project.

Stephanie Vandrick, University of San Francisco

vandricks@usfca.edu

 

For more information about this book please see our website. If you found this interesting, you might also like Spirituality and English Language Teaching edited by Mary Shepard Wong and Ahmar Mahboob.

Our latest books on Indigenous Education

The Education of Indigenous Citizens in Latin AmericaLast month we published The Education of Indigenous Citizens in Latin America edited by Regina Cortina. This book examines the development of intercultural bilingual education throughout Latin America. It assesses the challenges of implementing this educational practice in places where Indigenous peoples have struggled to preserve their cultural practices in the face of colonialism and forced assimilation.

Judy Kalman from Centro de Investigación y Estudios Avanzados del IPN in Mexico City calls the book “A must-read for scholars, students, and others interested in issues of social justice.” The book features the voices of practitioners from the region, including Indigenous scholars, policy makers and educators.

A year ago we published Teresa L. McCarty’s book Language Planning and Policy in Native America which explored language education for the Indigenous people of Native America. The book examines similar themes to that of Cortina’s in that it looks at the imposition of colonial language policies which challenge community-driven efforts to revitalize threatened mother tongues.

Tiffany S. Lee from the University of New Mexico calls McCarty’s work “an insightful, thoroughly investigated, and critical examination of the complexities of Native American language rights and change.”

Youth Culture, Language Endangerment and Linguistic SurvivanceRevitalising Indigenous LanguagesIf you are interested in these topics you might also like some of our other titles such as Youth Culture, Language Endangerment and Linguistic Survivance by Leisy Thornton Wyman and Revitalising Indigenous Languages by Marja-Liisa Olthuis, Suvi Kivelä and Tove Skutnabb-Kangas.