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Telehealth has been playing a progressively significant role in the management of the COVID-19 crisis. The enforcement of social distancing measures has had the consequence of reduced technology distance in almost every walk of life. In this chapter, based primarily on the still-unfolding experiences of deploying it during the current situation, we argue that telehealth has finally come of age and that it is time to move it from the peripheries to the center of the twenty-first-century healthcare. To provide a live context to the discussion, several instances of how telehealth strengthened our healthcare systems during the COVID-19 crisis are presented.

Empowered patients are allies to the healthcare system, especially in emergency situations. Social media use has emerged to be a major means by which patients interact with the healthcare system, and in times such as the current COVID-19 situation social media has to play an even greater crisis management role by empowering patients. Social media channels serve numerous beneficial purposes, despite them also being blamed for the spread of misinformation during this crisis. In this Gulf Cooperation Council (GCC) focused case study, we will discuss the increasingly greater role being played by the social media in healthcare in the region and how that empowers not just the patients but the system as a whole. In the GCC region, the healthcare sector is found to reflect a steady growth, leading to an increased drive for empowering patients by lowering the barriers to effective communication and consultation through online media. As of today, social media has become an element of the telehealth infrastructure being deployed in the region. During COVID-19, patients are seen to leverage it pointedly for online health consultations thereby lowering the stress on the healthcare system and adding to efficiencies.

Over the years, dark tourism as a theory has become very heterogenous. It has come to mean a lot of different things, according to the vantage points chosen for analysis. The purpose of this chapter is to provide an overview of the research that has been conducted on the topic of dark tourism including what the accepted definitions are, where it originated from, subcategories of the topic, and tourist motivations for visiting such sites. A discussion regarding the role of cultural differences in perceiving the phenomenon of dark tourism is also included. Dark tourist experience is qualitatively different from that of the leisure tourists, and the theories and frameworks available in the extant tourism literature to understand leisure tourism are insufficient to capture its essence. This means, more foundational conceptualisations and radical theory building are called for – rather than incrementally tweaking the existing ones.

The blessing of the sharing economy is that the benefits of development would largely remain locally; this is also a curse because the costs of development too would do the same. While the sharing economy is touted as a creative disruptor, not much is known about their impacts. This chapter examines the role of shared economy actors in the hospitality industry, particularly guesthouses, in tourism recovery. It presents a micro-case study of guest sentiments on guesthouses in the Maldives. Based on an analysis of 17,576 comments, a total of eight factors emerged including: perceived value for money, local culture, hospitality, services, activities, rooms, food and beverage, and island environment. These reviews are useful to understand the factors appealing to visitors to the guesthouses and could become key inputs to the island's tourism recovery strategy.

Religious beliefs cloud people's understanding of the meaning of terror, and this factor alone complicates the management of terror in religious tourism settings. In this chapter, we discuss the interconnectedness between religion and terror in the context of religious tourism. We examine the nature of security that provides safety for the religious tourist without adulterating the spiritual experiences of worshippers. Religious faith is known to provide the social trust necessary for a society to function systematically, but touristification of places of worship is often the cause of distress in many communities. Historically, religions have inspired useful leadership practices, and we conclude the chapter with a discussion on crisis leadership ideas that are apt for religious tourism management.

The Day the World Stopped is a science fiction film that narrates the days of mankind amid an alien invasion headed to avoid the climate change. We made the decision to use a similar title to narrate the facts that precede the outbreak of COVID-19 in Wuhan, China, and its immediate effects on the industry of tourism. Over years, scholars cited John Urry and his insight over the tourist gaze as well as the importance of tourism as a social institution. Of course, Urry never imagined that one day this global world would end. This chapter centers on the needs of discussing the concept of the wicked gaze, which exhibits the end of hospitality, a tendency emerged after 9/11. This chapter punctuates on the decline of hospitality—at least as it was imagined by ancient philosophers—in a way that the tourist gaze sets the pace to a wicked gaze. Whether hospitality and free transit were the foundational values of West, COVID-19, and the resulted state of emergency reveals a new unknown process of feudalization which comes to stay. The chapter is framed based on long-dormant philosophical debates, but given the complexity of this issue, the efforts deserve our attention.