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The present book chapter deals with the problem of dark tourism as well as the resilience forms of consumption in post-disaster context.

The turn of the century characterised a radical change in the forms of tourism consumption. New forms of tourism as dark or thana tourism have captivated the attention of scholars and journalists. This book chapter centres efforts in dillucidating what are the key factors that determine the formation of a dark site. The text is inspired in my own ethnographies in Cromañon, Argentina and the Ground Zero, US.

As Phillip Stone puts it, not all dark shrines or sites welcome tourists. While some sites are reluctant to mass tourism, others are mainly organised around the figure of the tourist. La Republica de Cromañón is a night club where in a fire died 194 young. The site is today refurbished as a sanctuary to remind the victims. At a closer look, there is a tension between stakeholders at the time of promoting dark tourism in Cromañón. In the opposite the ground zero is fully designed to be visited by thousands tourists.

The originality of this research consists in the contraposition of two study cases which answer the question to what extent dark tourism is desired by locals. The findings lay the foundations towards the specialised literature in dark tourism studies. We discuss critically the nature of thanatopsis.

The purpose of this study is to use the framework of stakeholder analysis in a participatory democracy, used in forest management planning, for arriving at the best management option for selected sacred groves of Kachchh. This is achieved by accounting for economic, cultural and ecological values and the resulting outcomes in the complex institutional mechanism. Additionally, this study provides a framework for complex decision-making that characterizes the management of sacred groves involving multiple criteria and options accounting for multiple stakeholders that involve conflicting interests.

The analytical hierarchy process was used to calculate the global priorities of management options using the relative importance of stakeholders, weights of different decision criteria to arrive at the best management practice for selected groves of Kachchh. The global priorities of management options rank management practices based on stakeholders' values and their effects on the choice of management strategy as well as on the potential to attain a compromise between competing interests. For this purpose, survey responses of 141 individuals belonging to seven different stakeholder categories were analyzed. Along with focus group discussions, and personal interviews, a stratified random sampling technique was used to survey respondents.

Based on the global priority weights of the alternatives, it is determined that the restoration management option (guggal is restored by planting new guggal sapplings, cattle grazing is prohibited and high levels of ecosystem goods and services are provided) had the highest score, followed by the preservation management option (grazing is allowed on the periphery, juvenile guggal is preserved and moderate ecosystem goods and services are provided). Therefore, restoration of sacred groves is the best management practice of sacred groves in West Kachchh, offering a compromise between maximizing provision of ecosystem services and economic benefits in terms of allowing cattle grazing.

Though there are several studies on best management practices for community-owned forests, irrigation systems, and pasture lands, and the role of local institutions in sustaining these common-pool resources; such studies for sacred groves are absent, despite sacred groves being one of the longest surviving common-pool resources that has sustained it over several decades. This is the first study that uses the framework of stakeholder analysis to arrive at the best management practice for sacred groves. The uniqueness of the study lies in a comprehensive evaluation of ecological–economic–cultural interests of multiple stakeholders toward management of sacred groves.

The purpose of this paper is to examine the perspectives of local stakeholders on the role of religious tourism and the development process that alter the sacred space and religious heritage of Varanasi. Specific objectives include study local stakeholders' view on the motivation of visitors, the image of the city they carry home, role of infrastructure development altering sacredness of the city, major issues pertaining to conservation of the city's religious heritage and whether tourism dominates the sacred space of the city.

The present study follows the philosophical approach of constructionism and is an inductive study based on the ontological features of realism. The study is conducted using qualitative research design. Participants were purposely selected from different groups to provide representative data. through in-depth interviews with a set of 22 open-ended questions.

The study acknowledged the spatial changes happening in an old city over time. The portrayed image of Varanasi remains deeply rooted in the minds of pilgrims, whereas the tourist perspective often goes beyond the texts as an experience. The reflection of local stakeholders in the transformation of sacred space to tourist experiencescape as a consumable experience, which is influenced by market-driven forces is a major finding of the study.

Difficulties in finalising the respondents and building up the theoretical base, which is one of the main limitations of the study. During the process of data collection, the respondents mainly focussed upon the impacts of tourism on Varanasi, and the researchers made every effort to extract qualitative information on the current research. At times, some respondents hesitated to share their view on political influences in the development process, which restricted the authors to obtain righteous information, that could have contributed a better understanding of the deep-rooted issues of religious heritage conservation. Another limitation is that the perspectives of visitors have not been included in this research.

The study will contribute to the theoretical areas of tourism development in historic and sacred cities. As an interdisciplinary area, the selected theme of the study delves in to landscape planning, heritage preservation, tourism development in historic cities and more importantly how residents understand the changes happening in a scared environment. The present research opens opportunities for further researches such as social pressures and tourism development, urban morphology and its transformation in ancient cities and so on.

Varanasi is an ancient city in India, which is also the heartland of Hinduism. The study reveals the understanding of respondents on religious traditions, sentiments and the social values attached to a place. At the same time, it also highlights the role of tourism in generating an intercultural dialogue with local cultures, appreciating the sacred value of sites associated with religious sentiments.

The study addresses the role of tourism in altering the landscape of ancient city of Varanasi. The original view of respondents has been used in the article to maintain originality. There are several researches conducted on Varanasi, but the present study is conducted in a systematic way to gather the real understanding of local people. The study acknowledges the changes happening in the city along the course of time.

The chapter presents the gospel festival as a significant postmodern religious tourism phenomenon which has not thus far been recognized or critically theorized. To date, conceptualizations of religious tourism, specifically pilgrimages, have been dominated by Turnerian concepts of liminality and communitas. It is suggested that these concepts, while valuable, do not sufficiently account for the heterogeneous and contested nature of these event spaces or their potentiality for the performance of alternative modes of social ordering. The Foucauldian notion of heterotopia is adapted as a more apposite theoretical framework and an example of a gospel festival in Australia is drawn on by way of explication.

In 2020, mining activity by Rio Tinto destroyed rock caves in Western Australia's Juukan Gorge that are considered sacred sites by the First Nation Peoples of that area, the Puutu Kunti Kurrama and Pinikura (PKKP) Peoples. This paper examines the public response to the damage caused at this culturally sensitive site and identifies cultural heritage protection strategies that emerged in the aftermath of this catastrophic event.

This research applies a qualitative case study method and analysis of open-sourced official policy documents, media reports and published institutional statements.

The research identified specific cultural heritage protection strategies, including stakeholder-driven advocacy and shared values approach to business practices to help foster a greater appreciation of the connections between people, objects and lands. Whilst the mining activities were considered lawful, significant gaps in the legislation to protect heritage sites were also exposed.

Using a recent case that occurred in 2020, this paper unpacks how the motivations for accessing minerals can override cultural sensibilities and legal/ethical frameworks established to protect cultural heritage. This paper brings to light the liabilities associated with the mining industry when operating in a culturally significant environment where appropriate due diligence to manage cultural heritage is not thoroughly applied. The paper highlights the role the community can play in demanding improved corporate social responsibility which can, in turn, act as a strategy for cultural heritage protection.

The purpose of this paper is to organize the issues that arise during repair processes when the cultural heritage sites and the infrastructure of local residents are simultaneously damaged by disasters and to propose measures before disaster occurrence.

Issues to be considered regarding restoration processes are extracted based on details of damages and restoration work caused by disasters to the world heritage site “Sacred Sites and Pilgrimage Routes in the Kii Mountain Range” and the surrounding living facilities and hearings from government officials.

In order to develop a restoration method with little burden on cultural properties, it is important that related institutions collaborate before the occurrence of disasters and consider reconstruction methods with low environmental impact. The authors should increase the number of effective countermeasure options that prioritize harmony with nature and scenery preservation prior to disasters.

Little is known about the best practice of reconstruction work at the cultural heritage sites.

The damages and restoration works which are described in this paper serve as a precedent of recovery works from future disaster occurrence.

The damages and restoration works of Yokogaki-toge Pass, the issues extracted and the measures proposed which are presented in this paper would be helpful the people involved in cultural properties to think about better methods of restoration.

In the hearing investigation clarified that both the person in charge of cultural property and public facility management recognize importance learning from many effective countermeasure methods and previous cases to make a better recovery plan for future damage.

This chapter is focused on India's destination marketing strategies that promote religious tourism. It sheds light on the Government of India's initiatives to attract faithful tourists to sacred locations including holy temples and places of interest for spiritual pilgrims. The tourism business in India has gone through numerous phases of growth. This research reveals how the state government and central governments have stepped up their commitment to develop tourism, including religious tourism, on multiple fronts. It confirms that India can be rightly considered as the land of faith, as spirituality and religion are very prominent, as evidenced by its holy temples and landmarks, located in different regions of the subcontinent. In conclusion, it discusses about the challenges for the future, and elaborates on the opportunities related to promoting religious tourism to target faithful pilgrims and other visitors to “Incredible India.”

This paper aims to examine a conflict between local élites and local forest workers in relation to the designation of Kumano Kodo in Japan as a World Heritage site. Aesthetics of landscapes are highly politicized, which creates conflicts for forest workers.

The study examines two concepts of “heritage” and “authenticity,” that World Heritage emphasizes. Types of authenticity are compared, and a post‐structuralist's model of authenticity is developed. The study uses empirical research data to show a process of authentication of tourist sites.

The value associated with World Heritage, while proclaimed as “universal value”, represents a Eurocentric hegemonic power that local élites use symbolically. The construction of Kumano Kodo as a World Heritage site entails masking local histories and memories.

Many scholars discuss heritage sites from the viewpoint of a conflict between nationalism and globalism. This paper, however, views heritage tourism from multiple perspectives, such as globalism, cosmopolitanism and localism.