Although tourism may be intermittent and seasonal in some destinations, the constant levels of visitation over time can have a considerable impact on the social and cultural fabric of the host society. In some countries where tourism is largely seasonal (e.g. Greece or Turkey), many local people lead a split life whereby they work in a tourist resort during the summer months, but return home during the winter.
This means that the cultural changes that appear to take place within the society constitute a kind of cultural drift rather than acculturation. Anthropologists have been studying acculturation for decades, and it is recognised that tourism is only one of many factors that can lead to permanent cultural change. Mathieson and Wall (1992) differentiate between acculturation and cultural drift, stating that cultural drift is a phenotypic change to the hosts’ behaviour which takes place only when they are in contact with tourists, but which may revert back to normal once the tourists leave. Genotypic behaviour is a more permanent phenomenon whereby cultural changes are handed down from one generation to another. This is most likely to occur where tourism is non-seasonal, its influence is strongly pervasive, and local people are favourably disposed towards its development.
There are fears that host culture and identity may be assimilated into the more dominant or pervasive culture of the tourist. The homogenisation of culture is often exacerbated by tourists whose behavioural patterns are sometimes copied by local residents (the ‘demonstration effect’). This may simply mean that local people feel obliged to learn the language of the tourist in order to converse, but it may also mean the consumption of non-local food or drink, the wearing of non-traditional fashions, and the desire to indulge in the same forms of entertainment as tourists. In non-traditional societies this creates few problems, but in societies which are strictly religious, patriarchal or close-knit, this can impact adversely upon the social fabric.
The creation of intra-generational conflicts can become problematic, especially in traditional societies where the younger generations might aspire to Western-style or global living, whereas older generations are keen to protect traditional lifestyles. The role of women can also change rapidly, which can be positive in that it leads to the further emancipation of females within a society. However, in traditional, patriarchal societies this may be the cause of conflict, for example, if women become the main breadwinners within a family.
رAt some stage, the majority of tourists, even long-term backpackers, tend to crave Western-style amenities. Hence destinations are usually forced to cater to tourists’ tastes often supplying fast food, alcohol and brand cigarettes, for example. Not only does this create economic leakages in many cases, but it also threatens the production of local goods, especially if local people develop a preference for Western-style products as well. Conversely, excessive tourist demand for local products can lead to the mass production of traditional goods, which can have the effect of commercialising or commodifying culture. The same is true of traditional events or activities where tourists are keen to spectate or participate. Authenticity becomes a key issue, especially when rituals are performed in isolation from their traditional context.
However, ‘staged authenticity’ in the form of displaced ceremonies, activities and events has become widespread. Although the authenticity of the tourist experience is of some importance, it is more crucial to ensure that local communities feel comfortable with their role as performers and entertainers. This includes the degree to which they are prepared to allow the commodification of their culture for touristic purposes. It should, of course, be understood that some religious or spiritual cultural practices might not be appropriate spectacles for the tourist gaze.
Postmodern Theory of Culture and Cultural Tourism
