
Francisco,
though
African Americans
are drawn to
Philadelphia, PA,
home of the
Liberty Bell, Mother Bethel and important underground railroad sites.
Santa Fe
and
New
Orleans
have developed especially distinctive images that foster regular visits, while
events from the
Superbowl
or
Olympics
to horse races, business conventions and
celebrity
fads all influence choices of destinations. The tourism industry includes
magazines, newspaper features, advertisements and
Internet
sites that shape the choices
and the tourist experience; offers from transportation and lodging providers compete
nationally and globally.
Tourism and travel may embody many individual and collective goals—an expression
of leisure, pursuit of knowledge, consumption, status, family bonding or simple escape—
or some meshing of all these. Moreover, “tourism” may be combined with business or
other pursuits. Goals, in turn, mean different destinations and travel. The station wagon
crammed with tents, children and pets for
camping
differs from a rented villa in Florence
or Maui, a honeymoon in Niagara Falls or eco-trekking in Nepal. Budget, time, social
relations and cultural capital shape the tourist venture as does acceptance—African
Americans in the postwar period experienced difficulties in finding lodging and even
bathrooms in the South; interstate travel was an early target of civil-rights activism.
Differing goals and foundations also influence how tourism will be recalled later
through photography (slides in the 1950s and 1960s giving way to video), social narrative
and souvenirs. The latter range from kitsch reproductions of the Statue of Liberty or
gaudy “Mexican” hats to works of art, high fashion and web-site chronicles.
Tourism also demands adjustments among hosts, depending on attractions and
specializations. Services must converge with historic or natural landscapes, collections o
articular patrimonies or cultural diversity and even quaintness and isolation in defining
an attraction. This leads to a paradox of success that Rothman calls “devil’s bargains,”
when tourism alters the life and authenticity of the visited place and people. Hence the
Hawai’ian hula becomes a female “show” rather than a male religious event; Amish
farms are replaced by motels and malls for those who want to see a simple life in
comfort; and
national parks
are clogged with cars and pollution.
Not all American tourism stays in America. While in the past, trips to Europe or Latin
America represented elite privilege or bohemian escape, in the 1990s, more than 50
million Americans travel abroad annually with Canada (13 million) and Mexico (18
million) primary destinations; roughly 8 million go to Europe. In the postwar period o
American economic dominance, mass tourism created the image of an “Ugly American”
abroad—crass, untutored and unresponsive to places and cultures. Mass tourism has
grown to serve multiple niches from academic travelers to special packages based on race
and ethnic heritage, age, sexuality or environmental and political issues.
More than 40 million foreign tourists also arrive in the US annually with Canada the
largest single source (14 million), 8.7 million from Europe and 6.6 million from Asia.
Many of these visitors see the US through the prism of Disneyworld or other packaged
attractions. Yet their experiences of poverty, divisions and antagonisms in the US also
challenge American representations of success abroad.
Encyclopedia of Contemporary American Culture 1132