cultural tourism authenticity

Cultural "Authenticity"

No culture sees itself as having one among many possible versions of "reality." Cultural systems create genuine, authentic worlds that are experienced as "real." If this "reality" comes to be questioned seriously, it is a certainty that the culture is on the way to major transformation or collapse.

In contexts of cultural interaction, "realities" often are pitted against one another. The outcome is determined by the relative material power of the two groups. Under these conditions the dependent group usually experiences itself as "objects," of outsider observation, manipulation, and often of derision.

Dean MacCannell nicely captured an aspect of this problem in his concept "staged authenticity." This term refers to the staging of local culture to create an impression of authenticity for a tourist audience.

But not all tourism involves the staging of authenticity (e.g. "sun and sand" tourism) nor does the staging of local culture always lead to alienation among local people. Tourism is not a unitary phenomenon to be characterized in such a simple way.

Equally important, tourism is not the only arena in which authenticity is staged. All societies create traditions, accept elements from outside, invent ceremonies, and reinvent themselves for both sacred and secular purposes. All viable cultures are in the process of "making themselves up" all the time. In a general sense, all culture is "staged authenticity." If this is so, it is useless to argue that because tourism often involves the staging of cultural authenticity, it is necessarily a destructive force. We must come to understand when the staging of authenticity is a destructive force and when it is not.

A review of three cases will reveal how tourism influences cultural change. In each case the role is different, but the causes of these differences are not easily captured.,/P>

Case 1: Tourism as a Destructive Force: The Alarde of Fuenterrabia, Spain

The story told here is simple (Greenwood, 1977). Once a year, the people of Fuenterrabia staged a ritual reenactment of their victory in a siege in 1638. A community ritual carried out within the confines of the walled city for and by local people, it served to dramatize a time when the people of Fuenterrabia stood together despite class divisions and individual antagonisms. The Alarde was an intrinsic part of community life.

Because it was picturesque, the Ministry of Information and Tourism put it on their list of tourist events. The cramped physical structure of the medieval city made it difficult for non-participants to see the ritual clearly. The Ministry, therefore, ordered that the ceremony be repeated twice so more people could see it. This act effectively killed the Alarde. The people of Fuenterrabia had their ritual expropriated and destroyed.

What happened was a redefinition of the ritual as a spectacle for outsiders. The Ministry gave no thought to the difference between performances for participants, which are an intrinsic part of community life, and spectacles that are put on for wider audiences. Ritual activities in many parts of the world contain both types of ceremonial.

In Fuenterrabia there was great consternation. No one could quite give voice to what had been done to them collectively, but nearly everyone experienced it as a loss of something of great value.

Case 2: Haitian Voodoo dancing - Urban and Rural: Separate Authenticities

In a recent work, Suze Mathieu compared rural voodoo ceremonies with urban performances of voodoo dancing for tourists and other urban people in Haiti. The study's aim was to examine what happened to the voodoo dance forms and rituals under this transformation.

The requirements of urban staging dictated that the urban performances be quite different from those occurring in rural areas. They had to be brief; cues had to be obvious and even exaggerated. Rural ceremonies involving hundreds of people and lasting for many hours have a much more elaborate and subtle development.

Urban impresarios have developed their own choreographic styles, costumes and aesthetic forms to meet these requirements. While they self-consciously arise from and continue to be influenced by rural ceremonies, they are considerably transformed by the time they reach the urban stage. At the same time, urban performances for pay have not replaced rural ceremonies. Although some foreigners sponsor rural ceremonies, their overwhelmingly religious and communitarian aspects remain strong.

Both kinds of experiences have elements of authenticity. The heads of urban troupes are apparently concerned with trying to convey something of the meaning and beauty of voodoo to their audience. And the urban audience apparently gains a meaningful experience of Haiti that they may appreciate in a sympathetic way.

Is this experience necessarily or usefully viewed as a "false" one?

For the moment at least, touristic voodoo and rural voodoo activities coexist without apparent conflict.

Case 3: Cultural Revitalization and Tourism: Bermuda's Black Clubs

Under some circumstances, tourism can be a positive force in cultural revitalization and development.

Frank Manning carefully sets the stage for his Bermuda's history and the recent evolution of Black clubs out of previous mutual aid "friendly societies." In recent years, these clubs have become centers of recreation and opulence, advertising and embodying Black lifestyles that are both proud and sophisticated. Much of the wealth that enables these clubs to exist and the consumption styles upon which they are based are products of the tourism-generated wealth and of social encounters with tourists.

Manning realizes that this positive impact requires explanation and seeks to understand why tourism has not been disruptive in this case. He points out that in Bermuda Blacks do not see themselves as servants of tourists. He credits government planning and execution of tourism development as leading to minimal disruption of the natural and social environment of the area. Finally for a variety of reasons, the tourist encounters with natives were built upon relatively relaxed patterns of race relations. The result has been economic growth and a sense of cultural pride strongly stimulated by, and at least for now, compatible with international tourism.

CONCLUSIONS

What makes the difference between situations in which tourism is a positive or neutral force and those in which tourism produces genuinely negative consequences?

Some claim that the economic benefits of tourism are illusory, that it creates nations of waiters and maids. The big money goes to the international investors. They argue that the social and cultural impacts of tourism are so devastating that development bought at this price is not development at all.

Others believe that the economic benefits of tourism are real. They stress its stimulation of the local economy, the provision of new economic infrastructure, and the lack of viable alternatives in many areas where tourism is possible. On the social and cultural side, they emphasize demonstration effects, seeing tourism as a vast "school for modernization."

But, a differential in power and wealth alone does not always produce problems. "Sea and sand" tourism is not universally a positive force and "local color" tourism is not universally a negative one. Mass tourism is not necessarily more culturally destructive than elite tourism. Foreign versus domestically-managed tourism enterprises are not universally better or worse in their impacts on local people.

On the socio-economic side, tourism raises thorny but familiar questions of international political economy (class relations, appropriation, expropriation, and exploitation). The issue of authenticity, however, cannot be addressed until it is made clear that all cultural activities involve complex processes of both destruction and innovation.

What is thus demanded in the study of tourism is the examination of a range of international economic, social and political activities in concert with the study of cultural change. Sufficient historical perspective is required to avoid erroneous assumptions about the pre-tourism period. The question of tourism and authenticity will not yield to our efforts until we have met these larger requirements. Until then development policy recommendations regarding tourism seem unjustifiable guesswork.

Article copyright Cultural Survival, Inc.

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Exploring the Role of Authenticity and Frequency of Participation on Tourists’ Quality of Life in Nature-Based Experiences

• First Online: 24 September 2023

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• Ana María Campón-Cerro 11 ,
• Bárbara Sofía Pasaco-González 12 ,
• José Manuel Hernández-Mogollón 11 &
• Elide Di-Clemente 11  

Part of the book series: International Handbooks of Quality-of-Life ((IHQL))

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In the field of tourism, authenticity, because of its close link to the tourism experience, has recently been considered a factor favouring an increased quality of life for tourists. Despite this, little is known about the link between authenticity and quality of life. The main objective of this study was to determine, in the context of nature-based tourism experiences, to what extent authenticity perceived by tourists during their tourism experience contributes to increasing their quality of life and how these perceptions of quality of life differ for first-time and repeat visitors. Using a sample of 172 tourists who have participated in international nature-based tourism experiences and the Partial Least Square Structural Equation Modeling (PLS-SEM) technique, the effect of constructive and existential authenticity on quality of life was assessed. The results revealed that existential authenticity influences quality of life and, in turn, mediates the relationship between constructive authenticity and quality of life. Tourists’ perceptions of quality of life was also found to be different between first-time and repeat-visitors.

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Acknowledgments

Project co-financed by the European Social Fund and Junta de Extremadura within the framework of the “Financing aids for pre-doctoral contracts for the training of Doctors in the public R&D centers of the System of Science, Technology and Innovation of Extremadura for the year 2018” (Reference No. PD18013).

The diffusion of the results of this research is funded by European Regional Development Fund and Junta de Extremadura (Consejería de Economía, Ciencia y Agenda Digital) (Reference No. GR21096).

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Campón-Cerro, A.M., Pasaco-González, B.S., Hernández-Mogollón, J.M., Di-Clemente, E. (2023). Exploring the Role of Authenticity and Frequency of Participation on Tourists’ Quality of Life in Nature-Based Experiences. In: Uysal, M., Sirgy, M.J. (eds) Handbook of Tourism and Quality-of-Life Research II. International Handbooks of Quality-of-Life. Springer, Cham. https://doi.org/10.1007/978-3-031-31513-8_17

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11. Cultural Tourism: Aspects of Authenticity and Commodification

From the book cultural tourism in a changing world.

• Nicola MacLeod
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Authenticity in tourism- A simple explanation

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Authenticity in tourism. It’s a heated debate at times.

Do tourists search for an authentic experience whilst on holiday? Or is leisure time all that they want? Does it matter if what the tourist thinks is ‘authentic’, actually isn’t? Is it ethical to mislead the tourist ? Does authenticity come at the expense of the host?

There’s more to the discussion on authenticity in tourism than meets the eye.

In this post, I will explain the meaning of authenticity and why it is important in the tourism industry. I will also briefly explain some of the key authenticity theory and philosophical debates in relation to authenticity in tourism.

The meaning of authenticity

The tourist search for authenticity, staged authenticity, authenticity in tourism: what’s the deal, further reading.

According to the dictionary, authenticity is;

  “Not false of copied: Genuine and original, as opposed to being a fake or reproduction”                      

Defining authenticity, however, is not such a straight forward task and it is one that has been debated for many years.

In essence, authenticity is all about being ‘real’ or ‘true’. But what is or isn’t ‘real’ or ‘true’? It’s quite easy to say that an item such as a designer bag is a real or a fake- it’s black and white- it was either made by the real designer, or it wasn’t.

Identifying authenticity of culture , however, is far less straight forward. In fact, some would argue that it is actually possible to determine authenticity in culture!

Lets take the example of an Indian child…. What does an ‘authentic’ Indian child look like? Poor? Thin? Surrounded by litter?

There is a difference between ‘authentic’ and stereotypical… yet, we seem to use the two almost interchangeably much of the time!

In actual fact, it is very difficult to determine what an ‘authentic’ Indian child looks like, just as it is difficult to identify any form of authenticity in culture. Yet, we try and we do.

According to Justin Francis at Responsible Travel , authenticity is less about a dictionary definition and more about a feeling. He believes that when you personally feel that something is authentic, then it is authentic.

Whatever the answer is, if there even is one, it is clear that there is a lot of ambiguity surrounding the term authenticity. So what role does this play in the tourism industry?

Theorists such as MacCannel (1973) and Cohen (1972) state that tourism is a modern quest for authenticity.

MacCannel(1976) suggests that Western tourists are looking for a sense of authenticity lacking in their home life; abroad, hosts provide this by creating authentic seeming presentations of their own culture.

In effect, he is suggesting that tourists travel to experience something new that they don’t have at home. They may want to learn Salsa in Spain, drink Champagne in France or watch a traditional child dance show in Cambodia, for example. Heck, they may just want something as simple as a clean beach and some warm weather that is ‘authentically’ Spanish (or which ever destination they choose).

In contradiction to this, Boorstin (1964) differs by suggesting that modern tourists do not seek authenticity. Instead they seek only entertainment.

He suggests that the tourists don’t care if the Salsa lessons are, in actual fact, a modified version of dance developed for the tourists. The tourists don’t mind if the Champagne wasn’t made from grapes grown in France. And people don’t care if the kids actually practice this dance in their everyday life outside of the tourism industry. That Spanish beach ? If the sand was imported from the USA they couldn’t care less.

Boorstin believes that tourists are easily satisfied by an inauthentic tourism experience. Tourists are not in search of authenticity at all. They are in search only of entertainment and enjoyment.

So we have identified that tourists may be in search of authenticity in tourism. We have also determined that they may not be. (I don’t have the answer here, only both sides of the argument)

But what about staged authenticity?

Staged authenticity in tourism is when what appears to be ‘authentic’, is actually inauthentic. Think Scotsman wearing a kilt, Chicken Tikka Masala at an Indian restaurant, Maasai Mara tribe carrying swords. These are all examples of staged authenticity. (didn’t know Chicken Tikka Masala wasn’t actually an Indian dish? Read more like this in my post- 10 foods you eat that are not ‘real’ | Authenticity in food )

Tourists are often exploited by the hosts through the staging of authenticity and in many instances the tourists are unable to recognise that these events are fake.

In fact, Turner (1994) argues that ‘the very existence of tourism rules out the possibility of authentic cultural experience’. In other words, if tourism takes place then what ever it is that the tourist is going to see is no longer ‘authentic’ BECAUSE the tourists are there!

The question remains, does it matter that the tourists are fooled by staged authenticity?

I’ll never forget the time that I went on the Jungle Book tour in Goa. We stayed in a rural area of India , learned about how the locals lived, visited a waterfall, did yoga, saw elephants etc. In the evening there was a ‘traditional’ Indian buffet with a variety of rices, curries and breads…. and chips! When I sarcastically asked one of the staff members if chips were authentic in the Goan jungle he was shocked by my question- clearly most tourists do not realise/ think about this!

But does it matter that the tourist was told that they were eating an authentic Indian buffet when in reality it wasn’t? The food was less spicy than the locals would have it, there were chips, ice cream and gin and tonic for after! Definitely not authentic in my eyes… BUT the tourists were happy, so what’s the problem?

Take a look at this post for more examples of staged authenticity .

The Western world believe that a tourist destination is no longer authentic when their cultural values and traditions change. But is this not natural? Is culture suppose to stay the same or it suppose to evolve throughout each generation? 

What actually is authenticity? Does it mean old fashioned? Unchanged? Can be it be defined in a textbook?

Does the tourist actually want authenticity? Perhaps they want some authenticity and some less authentic experiences? Perhaps they couldn’t care less?

Perhaps you came to this blog post expecting some answers about authenticity. But now you are leaving it with even more questions. It certainly is a thought-provoking topic and it is one that I have always found very interesting.

What are your views on it all? I’d love to hear your thoughts?

• Cultural Tourism – A textbook illustrating how heritage and tourism goals can be integrated in a management and marketing framework to produce sustainable cultural tourism. 
• Deconstructing Travel: Cultural Perspectives on Tourism – This book provides an easily understood framework of the relationship between travel and culture in our rapidly changing postmodern, postcolonial world.
• Re-Investing Authenticity: Tourism, Place and Emotions – This ground-breaking book re-thinks and re-invests in the notion of authenticity as a surplus of experiential meaning and feeling that derives from what we do at/in places.
• The Business of Tourism Management – an introduction to key aspects of tourism, and to the practice of managing a tourism business. 
• Managing Sustainable Tourism – tackles the tough issues of tourism such as negative environmental impact and cultural degradation, and provides answers that don’t sacrifice positive economic growth.
• Tourism Management: An Introduction – An introductory text that gives its reader a strong understanding of the dimensions of tourism, the industries of which it is comprised, the issues that affect its success, and the management of its impact on destination economies, environments and communities.
• Responsible Tourism: Using tourism for sustainable development – A textbook about the globally vital necessity of realising sustainable tourism.

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The role of authenticity, local culture, tourism perceived value, and memorable tourism experience for heritage tourism revisit intention.

© 2024 The authors. This article is published by IIETA and is licensed under the CC BY 4.0 license ( http://creativecommons.org/licenses/by/4.0/ ).

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Tourism heritage refers to the travel and visitation of destinations that possess historical, cultural, and natural significance. Heritage tourism significantly promotes the understanding, appreciation, and preservation of the world's diverse heritage. It is a critical element of sustainable tourism development that generates economic, social, and cultural benefits for both tourists and local communities. This research aims to see the influence of Heritage tourism authenticity, local culture, the value of tourism perceptions, and and memorable tourist experiences on the intention to return. This research is a quantitative study using a purposive random sampling method with a total of 200 respondents. The data obtained was then analyzed using SmartPLS. The study's results explain that the entire hypothesis in this study is accepted and has a significant positive effect.

heritage tourism authenticity, local culture, tourism perceived value, memorable tourist experiences, revisit intention

Heritage tourism refers to a type of tourism where visitors travel to specific locations, buildings, or tourist objects that have significant historical or cultural value. Heritage tourism allows tourists to experience and learn more about a place's history, traditions, and culture. Heritage tourism is becoming popular and many people are interested in it worldwide because many tourists are interested in visiting destinations with rich cultural and historical heritage. Heritage tourism is also considered an essential source of economic income for many countries and communities, as it can increase the number of tourist visits and stimulate local economic growth. One of the cities that has a million historical buildings is Surabaya. Surabaya is a city that has various cultural heritages in the colonial period. They finally made Surabaya's heritage to improve and introduced the cultural heritage of the Surabaya government.

Surabaya Heritage is a term that refers to the cultural and historical heritage of the city of Surabaya, one of Indonesia's largest cities, and is the center of trade and business in East Java. Surabaya has a long and rich history, having been an important trading center with many interesting historical and cultural sites. Some examples from Surabaya Heritage are the Grahadi Building, a colonial-style building that used to be the official residence of the Governor of East Java, and is now the venue for government meetings and events. Apart from that, there is also the Tugu Pahlawan, a monument built to commemorate the heroes who died in the battle against the Dutch in 1945, the House of Sampoerna, and the Mpu Tantular Museum which houses various historical and cultural collections of the city of Surabaya. Surabaya Heritage attracts tourists interested in learning and experiencing more deeply the history and culture of Surabaya. The government and tourist destination managers have also developed various programs and facilities to support heritage tourism experiences in Surabaya, such as cycling tours, culinary tours, and cultural events.

UNESCO declared World Heritage Day every April 18. Since 1983, this commemoration has been aimed at raising public awareness about the diversity and at the same time the vulnerability of monuments and heritage sites scattered throughout the world. In Indonesia in general, the city of Surabaya in particular, the vulnerability of cultural heritage sites has become real. It is proven that many historical sites are lost, damaged and not maintained. The dominance of modern culture tends to override past history and culture. Therefore, this research can contribute to the understanding and improvement of heritage tourism practices in Surabaya and other similar destinations.

According to data from jatim.idntimes.com, the Surabaya government intends to increase tourist visits by 2023 to more than 15,000 domestic and foreign tourists. The government's current focus is increasing the number of tourists and interest in return visits to the same destinations. To continue to maintain and increase the return visits of domestic tourists or foreign tourists, the government must be able to manage these halal tourist destinations as well as possible to increase interest in revisiting these destinations. Psychological factors such as attitude, perception, memory and need can have an impact on it [1]. This means that a tourist is interested in visiting again because the destination can satisfy the requirements of visitors and has a good perception of the destinations visited. Heritage tourism authenticity is a concept that refers to the tourist experience in exploring and experiencing authentic local history, culture, and heritage in heritage destinations. This involves matching or authenticity between the image projected by the heritage destination and the experience tourists feel when they visit the destination. The importance of heritage tourism authenticity lies in the need for tourists to experience unique and authentic experiences, which are sometimes difficult to achieve elsewhere.

Tourists interested in visiting historical destinations will prefer historical sites with authenticity. Authenticity is an essential concept in historical tourist destinations [2]. Historic tourist destinations must maintain and showcase their history and cultural heritage accurately and following their original authenticity [3]. Tourists tend to seek authentic experiences and experience local history and culture in heritage destinations [4]. Another thing that can influence interest in return visits is the local culture. Local culture refers to the culture, norms, values, and traditions that local people own in a specific area or region. This local culture is formed from the influence of history, environment, religion, language, and customs passed down from generation to generation. Local culture is a major resource in the tourism industry because many tourists are interested in experiencing and learning local culture when visiting a destination. Authentic local cultural experiences, service quality, and perceptions of the value of these experiences significantly influence memorable tourism experiences [5].

Tourism's perceived value is another factor that supports revisit intention [3]. Tourism perceived value is a tourist's perception of the benefits and benefits they get from their tourism experience. This concept refers to the relationship between the benefits tourists receive and the costs or efforts they incur in traveling [6]. Tourist perceived value and memorable tourism experiences are two interrelated concepts in the tourism industry. Tourist perceived value refers to tourists' perceptions of the benefits and advantages they get from the tourist experience.

In contrast, memorable tourism experience refers to experiences felt as memorable by tourists during their trip. Tourists' perceived value can affect memorable tourism experiences [2]. When tourists feel that the costs they incur are commensurate with the benefits and gains they get from the tourist experience, they tend to be more satisfied and have a more enjoyable experience. This can create a more memorable travel experience and increase the intention to return to the same tourist destination. Therefore, this research examines heritage tourism authenticity, local culture, tourism perceived value on memorable tourism experiences, and revisit intention.

The formulation of the problem of this research is, whether the authenticity of Heritage tourism, local culture, perceived value of tourism, and memorable tourist experiences influence the intention to return? This research aims to see the influence of Heritage tourism authenticity, local culture, the value of tourism perceptions, and memorable tourist experiences on the intention to return.

There are a number of benefits if we describe the unique historical and cultural aspects of Surabaya Heritage so that it becomes an important case study for cultural heritage tourism, namely, first, it becomes a reference for tourism in other cities that do not have enchanting nature to develop regional advantages from its rich heritage. owned. Second, provide academic recommendations to regional and central governments to carry out conservation efforts for heritage buildings. Third, reminding you of the originality of each region to be explored, protected and preserved.

2.1 Heritage tourism authenticity

Authenticity is an important concept in historical tourist destinations. Historic tourist destinations must maintain and showcase their history and cultural heritage accurately and following their original authenticity. This is important to ensure visitors get the most authentic and immersive experience. Authenticity in tourism is about "the authenticity of the tourist experience". This includes experiences derived from the authenticity of a tourist destination's environment, culture, history, and traditions [7]. Authenticity in tourism can be defined as "the congruence between the authenticity of the tourist experience and the authenticity intended by the tourist destination" [8]. This means that tourist destinations must ensure that the tourist experience is aligned with the authenticity and unique characteristics of the destination. Two types of authenticity: physical and psychological. Physical authenticity relates to the authenticity of physical objects or environments, such as architecture, landscapes, and natural resources) [9]. Meanwhile, psychological authenticity is related to cultural and social authenticity, such as local communities' traditions, values, and ethics [10].

Heritage tourism authenticity refers to the authenticity or loyalty of historical or cultural tourist destinations in maintaining and preserving their cultural and historical heritage. Historical or cultural tourist destinations such as archaeological sites, historical buildings, museums, and cultural festivals can be tourist destinations for tourists interested in learning and experiencing firsthand the history and culture of a region [10]. The importance of heritage tourism authenticity is to ensure that the tourist experience provided at these tourist destinations truly reflects the authenticity of their cultural and historical heritage, not just a spectacle made up to attract tourists [11].

2.2 Local culture

Local culture is one of the motivating factors for tourists to visit because they will interact with local residents with different cultures. Social interactions with residents can create new cultural experiences for memorable tourists [12]. Local culture refers to the culture, norms, values and traditions that local people own in a specific area or region. This local culture is formed from the influence of history, environment, religion, language, and customs that are passed down from generation to generation. Local culture is a significant resource in the tourism industry because many tourists are interested in experiencing and learning local culture when visiting a destination. Local culture-based tourism can provide significant economic and social benefits to local communities, including employment opportunities, increasing income, and preserving local culture.

The unique modes of transportation, traditional accommodation types, and local tours with traditional market observations can help to enrich the local culture [13]. Tourism programs that showcase the local culture and the hospitable nature of the local people can leave visitors with favorable impressions of the destination [14]. In short, knowledge about a particular place's customs and traditions can enhance the significance and recollection of a trip, ultimately leading to an increase in overall travel experience [12, 15].

2.3 Tourist perceived value

Tourist perceived value is the perception tourists have of the benefits or value derived from their tourism experience [7]. This perception includes tourists' assessment of the quality of tourism products and services, prices, and experiences gained during a visit to a tourist destination [16]. The value perceptions of these tourists can influence their decision to return to tourist destinations in the future and recommend these destinations to others. Tourists who feel they are getting more excellent value or benefits than the costs incurred during their visit tend to have a stronger intention to return to these tourist destinations. Tourists can assess perceived value in various ways, including through direct experience during visits, online assessments and reviews. From previous users, or recommendations from friends and family. Managers of tourist destinations can increase perceived value by providing quality products and services, reasonable prices, and memorable experiences to tourists [6].

Perceptions of value from tourists can also vary depending on their characteristics, such as the type of trip (business or leisure), budget, interests, and preferences [17]. Therefore, managers of tourist destinations need to understand the characteristics of tourists who come and develop products and services that can meet their needs and desires to increase perceived value and provide a better tourist experience.

2.4 Memorable tourism experience

Memorable Tourism Experience (MTE) or unforgettable tourism experience refers to experiences that make a deep, memorable and lasting impression on tourists after they leave a destination [2]. The following are several concepts regarding Memorable Tourism Experience [18]:

1. Emotional experience: This approach emphasizes the importance of emotions in shaping an unforgettable tourism experience. This concept assumes that positive emotions and feelings generated during a trip have a stronger impact on memories and unforgettable experiences for tourists.

2. Authenticity: Authenticity is also considered important in creating an unforgettable tourism experience. Tourist destinations that are authentic and have a rich history and culture can provide a more meaningful and immersive experience for tourists.

3. Personalization: Personalization or tailored to the needs of tourists is also considered important in creating an unforgettable tourism experience. Tour destinations and tour operators can customize the tourism experience according to travelers' individual preferences and needs, such as interests and food preferences.

4. Storytelling: This approach emphasizes the importance of stories or storytelling in shaping an unforgettable tourism experience. A good story or narrative can help tourists understand and appreciate the uniqueness and richness of a tourist destination.

5. Sensory experience: This concept emphasizes the importance of sensory experience in creating an unforgettable tourism experience. Tourist destinations that offer unique visual, sound, smell, taste and touch experiences can enhance unforgettable impressions and experiences for tourists.

In conclusion, Memorable Tourism Experience is a tourism experience that gives tourists a deep and unforgettable impression. The approaches used to create these experiences include emotion, authenticity, personalization, storytelling, and sensory experience.

2.5 Revisit Intention

Revisit intention or intention to return to visit is a concept used in the tourism industry to measure the likelihood of tourists returning to visit a tourist destination [19]. This concept relates to the impressions and experiences tourists feel during their first visit to a destination. Positive or satisfying experiences influence tourists' intention to return on the first visit, perceptions of the value of these experiences, and perceptions of obstacles that may be encountered on subsequent visits [20].

Revisit intention is an important indicator in the tourism industry, because it can help tourist destinations and tour operators understand tourist needs and preferences and improve the quality of service and tourist experience [21]. By increasing revisit intention, tourist destinations can increase the number of tourist visits, increase income, and strengthen the positive image of tourist destinations in the tourism market. After developing the logo, slogan, and branding, the next step is promoting the tourist brand, which is a complex process [22]. The promotion aims to increase the tourism industry's potential and aid economic recovery [23]. Service quality, value received, and customer satisfaction contribute significantly to revisit intention. Tourists who are satisfied with the quality of service and value received on their first visit tend to have a higher revisit intention [24].

In the context of heritage tourism, revisit intention deserves attention. Therefore, the theoretical concepts applied in this research, which have been studied in previous studies, are important to identify and test. Namely, heritage tourism authenticity, local culture, tourist perceived value, memorable tourism experience.

This research will develop theories used to gain new understanding regarding tourist revisit intention to heritage tourism destinations. By understanding and building theoretical concepts that influence tourists to have revisit intention, it can encourage tourists to make the decision to revisit.

This research utilizes a quantitative approach by using statistical analysis to test hypotheses. The study focuses on tourists who have visited Surabaya Heritage and uses a purposive random sampling method to collect data through questionnaires from 200 participants. The data will be analyzed using SmartPLS 3.0.

The strategy for selecting respondents was to focus on tourists who had visited heritage tourism at least once in Surabaya. This specific choice of respondents is because heritage tourism in Surabaya is not widely known, or is not popular, among tourists. The respondent's presence or visit at least once to heritage tourism is very important, and therefore representative, for the profile of tourists who are respondents to this research.

The questionnaire was developed based on indicators used in relevant previous studies. Testing the validity and reliability of the instrument was first carried out through peer review, and then circulated to 20 respondents. After going through these two stages, the questionnaire was distributed to 200 respondents who met the criteria.

Specific and key questions in this research are, first, I have the opportunity to study local culture when visiting historical tourist destinations. Second, I can learn about local culture when visiting historical tourist destinations. Third, I can find out the history of the local area when visiting a historical themed tourist destination. Fourth, I gain additional knowledge if I visit historical destinations. Data analysis via SmartPLS 3.0 begins with validity and reliability testing, model formation and interpretation of the results presented in the results section.

4.1 Convergent validity

Convergent validity analysis is a method to determine if a measurement tool accurately assesses a specific construct [25]. If the indicator has a value greater than 0.6, it can be considered valid [26]. The results of the convergent validity test are in Table 1.

Table 1. Convergent valididty

4.2 Average variance extracted (AVE)

The AVE value can be utilized for comparing each construct with the correlation between other constructs in the model. The AVE value must be greater than 0.5 [27]. AVE test results are shown in Table 2.

Table 2. AVE

4.3 Composite reliability and Cronbach’s alpha

The assessment of composite reliability and Cronbach's alpha can assist in measuring the reliability of a test. When the reliability value of data is above 0.7, it is considered highly reliable. Similarly, if Cronbach's alpha is above 0.6, it is considered acceptable [28]. Composite reliability and Cronbach's alpha test results are in Table 3:

Table 3. Composite reliability and Cronbach’s alpha

4.4 Hypothesis testing

The test results include a direct effect. Following are the results of hypothesis testing in Table 4:

Table 4. Hypothesis testing

5.1 Heritage tourism authenticity has a significant effect on the memorable tourism experience

Heritage tourism authenticity refers to the authenticity of historical or cultural tourist destinations in maintaining and preserving their cultural and historical heritage [7]. Meanwhile, memorable tourism experience refers to experiences that make a deep and exciting impression on tourists.

The results of this study explain that heritage tourism authenticity has a significant positive effect on memorable tourism experiences with a p-value of 0.039 <0.05. This means that the higher heritage tourism authenticity perceived by tourists will further enhance the memorable tourism experience.

Tourist destinations that consistently maintain heritage tourism authenticity tend to provide a more authentic and memorable tourist experience, allowing them to deeply understand a region's history and culture. This experience can create a sense of belonging and uniqueness for tourists, allowing them to share their experiences with others and encouraging them to return to these tourist destinations. The authenticity of heritage tourism positively influences the memorable tourism experience of tourists visiting historic destinations in Mauritius [29]. The study results show that tourists who experience authentic experiences that match their expectations of historic tourist destinations are more likely to be impressed and remember their visit better.

Heritage tourism authenticity has a positive influence on the memorable tourism experience of tourists visiting historic tourist destinations in Taiwan [30]. The study results show that tourists who experience authentic and fulfilling experiences during their visits to historic tourist destinations are more likely to have unforgettable experiences and feel impressed by their visits. From this research, it can be concluded that heritage tourism authenticity contributes positively to the memorable tourism experience of tourists visiting historic tourist destinations. Therefore, managers of tourist destinations need to maintain and enhance the authenticity of historic tourist destinations so that tourists can experience authentic and unforgettable experiences.

5.2 Local culture has a significant effect on the Memorable Tourism Experience

Local culture has a strong relationship with memorable tourism experiences for tourists. This is because local culture can provide unique and authentic experiences to tourists, enhancing unforgettable impressions and impressions during their visits to tourist destinations.

Travelers who experience authentic and distinct local culture during their visit are more likely to have memorable experiences and feel impressed by the destinations they visit. In addition, local culture can also provide a better understanding of the history and life of local people, thereby increasing the curiosity and interest of tourists to learn more about the local culture.

The results of this study explain that local has a significant positive influence on memorable tourism experiences with a p-value of 0.000 <0.05. This means that the better or positive the local culture felt by tourists, the more memorable tourism experience it will increase.

Local culture positively influences the memorable tourism experience of tourists visiting cultural tourism destinations in South Korea [31]. The study results show that tourists who experience authentic local culture during their visit are more likely to have unforgettable experiences and feel impressed with the cultural tourism destinations they visit. Local culture positively influences the memorable tourism experience of tourists visiting cultural tourism destinations in Taiwan. The results show that tourists who experience authentic and different local cultures during their visit are likelier to have unforgettable experiences and feel impressed with the cultural tourism destinations they visit.

5.3 Tourism perceived value has a significant effect on memorable tourism experiences

Tourism perceived value felt by tourists in a destination strongly relates to memorable tourism experience. This is because tourists will feel satisfied with their visit if they feel that the tourist destinations they visit provide value that follows the costs and time spent during the visit.

The results of this study explain that tourism perceived value has a significant positive effect on memorable tourism experience with a p-value of 0.000 <0.05. This means that the higher heritage tourism authenticity perceived by tourists will further enhance the memorable tourism experience. Good perceived value for tourists will make them feel that their visit has good and meaningful value. This can increase tourist satisfaction, increasing their likelihood of having a memorable experience. Conversely, if tourists feel that the costs and time they spend are not worth the value they receive during their visit, then they may not be satisfied and their experience may be unforgettable.

Tourism perceived value has a significant positive effect on memorable tourism experience. That is, tourists who feel that they are getting good value during their visit are more likely to have a memorable experience [32]. Perceived value significantly positively affects memorable tourism experiences. In addition, this study also shows that the level of tourist satisfaction acts as a mediator between tourism perceived value and memorable tourism experience [33]. That is, tourists who are satisfied with their visit are more likely to have a memorable experience.

Therefore, managers of tourist destinations need to pay attention to the factors that influence tourism perceived value, such as entrance ticket prices, service quality, and available facilities. Managers also need to provide clear and easy-to-understand information about what their tourist destinations have to offer, so that tourists can make the right decision before visiting these tourist destinations. By increasing tourism perceived value, tourist destination managers can increase the possibility for tourists to have an unforgettable experience during their visit. Conversely, if the value perceived by tourists is low, they may not have a memorable experience and will be more likely not to return to the destination.

5.4 Memorable tourism experience has a significant effect on revisit intention

Memorable Tourism Experience (MTE) refers to experiences that make a deep, memorable and lasting impression on tourists after they leave a destination [2]. Meanwhile, Revisit intention or intention to return to visit is a concept used in the tourism industry to measure the possibility of tourists returning to visit a tourist destination [19].

The results of this study explain that the memorable tourism experience has a significant positive effect on revisit intention with a p-value of 0.000 <0.05 meaning that the higher the memorable experience felt by tourists, the higher the desire of tourists to return to the tourist destination.

In China who found that an unforgettable travel experience has a direct positive effect on revisit intention. The results of this study indicate that the greater the unforgettable travel experience felt by tourists, the higher their intention to return to visit tourist destinations in the future [34]. In New Zealand shows that factors that influence memorable tourism experiences, such as the uniqueness of tourist destinations, tourist satisfaction, and quality of service, contribute significantly to revisit intention. In this study, tourist satisfaction was also found to have a mediator role between memorable tourism experience and visit intention [35]. Memorable travel experiences positively influence tourists' intentions to recommend these tourist destinations to others, which can then increase the chances of tourists to return to visit these tourist destinations in the future [36].

Based on the results of these studies, it can be concluded that memorable tourism experience has a significant influence on visit intention or revisit intention. Therefore, managers of tourist destinations need to pay attention to factors that can enhance an unforgettable travel experience, such as providing a unique and authentic experience, good service quality, and adequate facilities, to increase tourist satisfaction and trigger their revisit intention future tourist destinations.

Awareness of the historical and heritage tourism potential stored in Surabaya is nothing new. Government programs and policies related to the revitalization of heritage and historical sites and heritage regarding a hero and the history that occurred in this city are often put forward. So, the implication of these findings for historical and heritage tourism in Surabaya and its surroundings is that the attractiveness and uniqueness of historical and heritage points in the city of Surabaya need to be strengthened, highlighted and packaged so that they attract the attention and interest of tourists to come visit and have a deep impression. and intend to visit again in the future.

These findings enrich existing literature on the relationship between authenticity, memorable tourist experience and revisit intention in heritage tourism. The research results confirm the findings of previous researchers [10, 37].  

Therefore, specific recommendations that can be given to tourism managers based on these findings are, to increase revisit intention, tourist destinations must ensure that tourists are satisfied with their experience during their first visit, including providing high-quality services and memorable tourist experiences, paying attention to the safety and comfort of tourists, and providing accurate and useful information about tourist destinations. Tourist destinations can also introduce new products and services, develop promotional programs, and broaden their customer base to attract tourists back to these tourist destinations.

The results of this study can be concluded that:

(1) Heritage Tourism Authenticity has a significant positive relationship on memorable tourism experience with a p-value of 0.001, meaning that H1 is accepted.

(2) Local culture has a significant positive relationship on memorable tourism experiences with a p-value of 0.001, meaning that H2 is accepted.

(3) Tourism perceived value has a significant positive relationship on memorable tourism experience with a p-value of 0.000, meaning that H3 is accepted.

(4) Memorable tourism experience has a significant positive relationship on revisit intention with a p-value of 0.000, meaning H4 is accepted.

Despite the findings, this study has several limitations that open up further research. First, this research only focuses on revisit intention and memorable tourism experiences. Second, the sample of this study is only Surabaya tourists who have visited Surabaya heritage. Some respondents may provide biased responses. Even though the instruments used in this study have a high reliability and scientific validity level, bias can still lead to measurement errors. Therefore, further research can use other variables related to heritage tourism.

The findings of this research contribute to a wider field of study or to the practice of cultural heritage tourism in Surabaya and its surroundings, by paying attention to memorable tourist experiences. To create memorable tourist experience, packaging is needed. Packaging heritage buildings as tourist objects and attractions through creating narratives, renovations while maintaining aesthetics and originality, and improving infrastructure access.

This research was funded by Universitas Ciputra Surabaya (2023). The researcher would like to acknowledge all parties who have helped compile this research well. Besides that we also thank the respondents who have helped this research so that they get good results.

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Authenticity in Cultural Tourism Sites: A Critical Discussion Essay

Introduction, understanding the concept of authenticity, brief overview of cultural tourism sites, authenticity & cultural tourism sites, reference list.

The extent to which tourists search for authentic experiences in visiting new places and peoples has aroused much interest among tourism researchers and practitioners (Alberts & Hazen 2010; Leonard 2011). Indeed, the search for authenticity has become a predominant trend powering tourism because contemporary tourists are looking for experiences that are not only unique as part of their pulsating and diverse world (Canadatourism.com 2006), but symbolize a break from the normal routines of everyday life (Leonard 2011).

Today, more than ever, a significant number of tourists are visiting historically significant sites, also known as cultural tourism sites, to expose themselves to novel information and experiences that satisfy their cultural needs (Landorf 2009). It has been demonstrated in the literature that most tourists visit these sites due to their authentic experiences and integrity (Ivanovic 2008).

However, with the concept of authenticity receiving wide-ranging following among this group of tourists, its ambiguity, limitations and lack of conceptual clarity continue to be increasingly exposed (Kelner 2006). As acknowledged by Wang (1999), critics are increasingly questioning its value and validity, citing the reason that the motivating agents for tourists’ experiences cannot be fully extrapolated in the realms of the conventional paradigm of authenticity.

This paper explores the concept of authenticity as it relates to cultural tourism sites. The aim is to provide a critical understanding of whether it is important for cultural tourism sites to be authentic. Most important, the paper will attempt to add some new insights on the value of authenticity to cultural tourism sites. The paper will sample some cultural tourism sites to seek a deeper understanding of the concept of authenticity as it relates to these sites.

Hillman (n.d.) notes that the concept of authenticity has evolved to become a guiding principle in tourism studies ever since it was brought into the limelight by Dean MacCannell. However, as noted in literature, authenticity is an ambiguous term that continues to resist definition (Kelner 2006), owing to both the vagueness of the concept and the cultural suppositions embedded in it (Alberts & Hazen 2010).

Despite the shortcomings in definition and conceptualization, available literature demonstrates the centrality and dominance of the concept not only in tourism development and research but also in affording unique experiences to tourists who wish to sample what other cultures have to offer (Ivanovic 2008).

MacCannell (1976) cited in Alberts & Hazen (2010) suggested that tourists have become increasingly disenchanted by the homogenization and contamination of tourist experiences and enthusiastically search for ‘authentic’ others who can afford real and unadulterated connections to the sites being visited.

MacCannell’s suggestion fails to illuminate the real meaning of authenticity or authentic experiences, but it definitely bolds the growing desire of contemporary tourists to seek experiences and products that are original and real, and are not tainted by impurities and perceptions of fakeness (Ivanovic 2008).

In tourism terms, therefore, authenticity can be defined as “…a desired experience or benefit associated with certain types of tourism destinations…It is presumed to be the result of an encounter with true, un-commercialized, everyday life in a culture different than that of the visitor” (Ivanovic 2008, p. 321).

Leonard (2011) identifies ‘authentic-seeking’ tourists searching for real and unadulterated experiences and products not only as a leading growth area in the tourism sector but also one of the most popular across gender, age and sociodemographic groups.

According to Alberts & Hazen (2010), the notion of authenticity avails an opportunity for understanding how particular perspectives of location, time and culture attain more influence than others and direct decision-making paradigms about land use and tenure.

Such ideas, according to these authors, are of substantial relevance to situations in which tourism practitioners, managers and other stakeholders protect heritage or cultural sites for tourist consumption. In such cases, it is always imperative to question whether the cultural tourism site or the tourist viewer is more dominant in delineating what is considered authentic (Ivanovic 2008). This issue can best be understood by framing the concept of authenticity as it relates to cultural tourism sites.

Richards (1996) cited in Alberts & Hazen (2010) defines cultural tourism as entailing the movement of people from their routine places of residence to cultural and heritage sites, with the view to share in the new experiences and satisfy their cultural desires.

Available literature demonstrates that attractions drive tourism (Wang 1999), and cultural and heritage resources are ideally positioned to become the fastest growing tourist attractions as they encompass the exceptional characteristics of a place, are experiential in nature and assist in promoting the rich tapestry of a destination’s customs, values, ethnic backgrounds and landscapes (McKercher & Yo 2006).

As cultural tourism sites universally become of greater significance, tourism authorities and other relevant stakeholders have sought to highlight elements of local and regional heritage by a multiplicity of methodologies with the intention of emphasizing authentic connections between present and past landscapes, cultures and peoples, and so stimulate and inspire tourism (Alberts & Hazen 2010).

This view is reinforced by Ivanovic (2008), who suggests that the cultural and heritage resources available in a destination are not only positioned as the ‘turbines’ and the foundation for culture-based tourism development but are the principal justifications for culturally inspired tourism travel to the destination.

It therefore follows that the inherent, authentic significance of cultural and heritage resources is the dominant pull ‘muscle’ behind what is primarily considered as tourism generating acumen of cultural or heritage destination. This intersection forms the basis for discussing the concept of authenticity as it relates to cultural tourism sites.

In recent years, there has been wide-ranging debate on whether cultural tourism sites should be authentic (Alberts & Hazen 2010), and the significance or value of authenticity in heritage tourism (Connell & Rugendyke 2010).

While some scholars underline the centrality and dominance of authentic experiences in heritage or cultural tourism sites, others are of the opinion that the concept is only a mirage that does not have a place in modern tourism. This section aims to analyze whether it is important for cultural tourism sites to be authentic and the value of authenticity in these sites.

Available literature demonstrates that “…heritage resource organizations that have advocated partnerships with heritage tourism have been explicit in their calls for authenticity” (Wiles & Stoep 2007, p. 292). Indeed, authenticity is not only viewed as an engine of growth and prosperity for many heritage sites but also as a necessary prerequisite for their survival and differentiation from other tourist attractions.

To be considered for listing as a World Heritage site by the United Nations Educational, Scientific and Cultural Organization (UNESCO), for instance, cultural heritage sites must pass the test of “integrity” and/or “authenticity”, not mentioning that they must be of exceptional universal value (Alberts & Hazen 2010). This then implies that such properties must be able to primarily promote the true story of an area, alongside providing real value and objective appeal to visitors who desire to visit the sites.

A strand of existing literature (e.g., Wang 1999; Alberts & Hazen 2010; McKercher & Yo 2006) acknowledges that cultural tourism sites must have the capacity to provide objective, constructive and existential authenticity. In his seminal works on Authenticity and Tourism Experience , Wang (1999) argues that objective authenticity entails a traditional or conservative usage of the concept to denote an original object or product as the principle source of desired experiences by tourists.

Wiles & Stoep (2007) reinforce this view by suggesting that cultural tourism sites should be able to provide authenticity as an objective reality by stressing historic preservation and presentation of tangible, authentic products and artifacts to tourists.

Consequently, as noted by Ivanovic (2008), authenticity and distinctiveness as the dominant source of new cultural experiences and learning point to an overriding causal association between the critical aspects of an object or product of cultural tourism and gratification with the individual unique experience obtained from such consumption. These assertions lend credibility to the fact that it is of fundamental importance for cultural tourism sites to be authentic.

In their contribution to the debate on Authentic Tourist Sites , Connell & Rugendyke (2010) acknowledge that changes toward heritage tourism have resulted in the rejuvenation of culture and traditions, as well as development of tourist attractions that are to a large extent considered as authentic (re)presentations of ancient sceneries and peoples. These authors cite the Glen Innes region in northern New South Wales as a major cultural tourist site that projects objective authenticity.

For almost two decades, this region has asserted itself as the Celtic Country, with its magnificent standing stones, the stone monument, and predominantly Scottish culture. The basis for this Celtic Country link, according to these authors, derives from the fact that the Scots settled in Glen Innes town of Australia in 1838, and their tradition and culture has been authentically maintained and preserved to date.

Consequently, Glen Innes has managed to claim a leading position in Australian tourism, with its name being perceived by cultural visitors as a key link to uniqueness, distinctiveness and supported by a historical fact (Connell & Rugendyke 2010).

It is imperative to note that these attributes are the hallmark of objective authenticity, primarily because the authentic experience is triggered by the recognition of toured objects and products as authentic. Consequently, the importance of cultural tourist sites to be authentic cannot be ignored.

Alberts & Hazen (2010) acknowledge that “…authenticity is ascribed to a heritage resource that is materially original or genuine as it was constructed and as it has aged and weathered in time” (p. 60). For example, the cultural landscapes of Maasai Mara in Kenya and the intangible heritage of the Maasai people continue to attract millions of foreign tourists to the region due to the authentic nature of the experience (Leonard 2011).

The practices, representations and expressions which the Maasai recognize as part of their cultural heritage, coupled with the original and genuine cultural landscape in Savannah Africa, continue to provide unique experiences to tourists who pay huge sums of money in their desire not only to experience a different way of life but also to be part of a meaningful, quality educational experience.

Here, it is important to note that experiences are directly associated with the intensity of authenticity preserved in the products (Ivanovic 2008, p. 322). For example, travelers visiting the Constitution Hill Prison are likely to experience a deep sense of empathy when they learn about the anguish of prisoners in the now-preserved heritage site. These insights demonstrate the importance of cultural tourism sites to remain authentic.

Some cultural tourism sites come in the form of historic monuments or sites conceived as a work of art (Alberts & Hazen 2010). For example, the Statue of Liberty, Arlington National Cemetery, and the Liberty Bell are all historic monuments located in the United States, and which receive a significant number of cultural travelers annually (Leonard 2011).

In the United Kingdom, Stonehenge, the tower of London and the Trafalgar Square are historic monuments and sites that continue to attract millions of travelers each year in a desire to achieve a unique and distinctive experience (Adams 2012).

In all these sites and monuments, being authentic can be understood within the realm of an imaginative process entailing the production of these objects as genuine in time and space, and the effects of their passage through historical era (Alberts & Hazen 2010; Yeoman et al 2007). This can be understood as objective authenticity, implying that it is important for such sites and historic monuments to be authentic.

There exists another dimension of authenticity known as constructive authenticity. Debate is ongoing about the relative value of constructive authenticity to cultural and heritage sites and responses have been varied on its relationship to cultural tourist sites (Shen 2011).

According to Ivanovic (2008), constructive authenticity refers to the authenticity anticipated in toured cultural or heritage products by tourists or tourism stakeholders in terms of their similes, values, expectations, inclinations, beliefs, powers etc.

The school of thought believes there exist a variety of versions of authenticities concerning the same object and, correspondingly, authenticity can only be perceived as a socially constructed interpretation of the realness of toured objects or products (Shen 2011). Put in another way, this notion of authenticity assumes that every single object or a product can be presented and interpreted in diverse ways depending on the interpreter’s point of view, values, beliefs, perspectives or powers (Wang 1999).

When this notion of authenticity is illuminated under the prism of cultural tourism sites, it can be argued that the actual interface between host community and tourists creates the notion of authenticity toward toured cultural and heritage objects (Shen 2011). This interface forms the basis for the tourists to construct the authenticity of the toured object through subjective means depending on their beliefs and attitudes; that is, the meaning and interpretation of the cultural settings vary depending on the contexts and the individual tourists.

For example, two tourists visiting the Tower of London in Britain may have diverse interpretations of its authenticity depending on their points of view, beliefs, attitudes, values or expectations. However, the subjective interpretations do not imply that authenticity is not central to forming the unique experiences desired by tourists, thus its importance in relation to cultural tourist sites.

Wang (1999) introduces yet another typology by suggesting that people may visit heritage sites not because they find toured objects and products authentic but simply because they desire to engage in new and more fulfilling activities and experiences, away from the limitations of their everyday lives.

Here, the deviation from everyday life to experience something new triggers a stimulating experience that makes individuals to think that they are much more authentic and more liberally self-articulated by engaging in tourist activities and by sampling new cultures and way of life.

A strand of existing literature (e.g., Landorf 2009; Wang 1999) refers to this type of authenticity as existential because it is not achieved by touring the objects and products in the heritage site; rather, it comes as an existential state of being primarily activated by tourist activities.

It is often difficult to relate this typology of authenticity to cultural tourist sites as it reframes authenticity in terms of the tourists rather than the toured cultural or heritage products. However, some scholars have argued that this form of authenticity not only enhances self-actualization but also enhances consumption of experiences derived from the external sphere of cultural tourism (Leonard 2011; Yeoman et al 2007).

This paper has sufficiently discussed the broad topic of authenticity and demonstrated how this concept relates to cultural tourism sites. It has been demonstrated that tourists highly value encounters and experiences with ‘authentic’ others, prompting the subject to become a dominant agenda for tourism study (Wang 1999).

The various typologies of authenticity have been comprehensively discussed, with objective authenticity coming out as the critical guiding principle in explaining why cultural tourism sites need to be authentic.

However, other typologies, namely constructive and existential authenticity, have provided useful insights into understanding the concept of authenticity and how it relates to heritage and cultural sites. This paper opens up broad prospects for cultural tourism sites to justify and increasingly adopt and reinforce authenticity as the foundation of tourist motivations.

Adams, S., 2012, Historic monuments in England. Web.

Alberts, H. C. & Hazen, H. D., 2010, ‘Maintaining authenticity and integrity at cultural world heritage sites’, Geographical Review , vol. 100 no. 1, pp. 56-73.

Canadatourism. 2006, Authenticity – what do they (tourists) really want? Web.

Connell, J. & Rugendyke, B., 2010, ‘Creating an authentic tourist site? The Australian standing stones, Glen Innes’, Australian Geographer , vol. 41 no. 1, pp. 87-100.

Hillman, W., Revisiting the concept of (objective) authenticity. Web.

Ivanovic, M., 2008, Cultural tourism , Cape Town: Juta & Company, Ltd.

Kelner, S., 2006, Narrative construction of authenticity in pilgrimage touring , Paper presented at the 96 th Annual meeting of the American Sociological Association Anaheim, California. Web.

Landorf, C., 2009, ‘Managing for sustainable tourism: A review of six cultural world heritage sites’, Journal of Sustainable Tourism , vol. 17 no. 1, pp. 53-70.

Leonard, M., 2011, ‘A tale of two cities: authentic tourism in Belfast’, Irish Journal of Sociology , vol. 19 no. 2, pp. 111-126.

McKercher, B., & Ho, P. S. Y., 2006, ‘Assessing the tourism potential of smaller cultural and heritage attractions’, Journal of Sustainable Tourism , vol. 14 no. 5, pp. 473-488.

Shen, M. J., 2011, ‘The effects of globalized authenticity on souvenir’, International Journal of Innovative Management, Information & Production , vol. 2 no. 1, pp. 68-76.

Wang, N., 1999, ‘Rethinking authenticity in tourism experience’, Annals of Tourism Research , vol. 26 no. 2, pp. 349-370.

Wiles, C., & Stoep, G. V., 2007, Considerations of historical authenticity in heritage tourism planning and development , Proceedings of the 2007 northeastern recreation research symposium GTR-NRS-P-23. Web.

Yeoman, I., Brass, D. & McMahon-Beattie, U., 2007, ‘Current Issue in Tourism: The authentic tourist’, Tourism Management , vol. 28, pp. 1128-1138.

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IvyPanda. (2024, February 4). Authenticity in Cultural Tourism Sites: A Critical Discussion. https://ivypanda.com/essays/authenticity-in-cultural-tourism-sites-a-critical-discussion-essay/

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Bibliography

IvyPanda . "Authenticity in Cultural Tourism Sites: A Critical Discussion." February 4, 2024. https://ivypanda.com/essays/authenticity-in-cultural-tourism-sites-a-critical-discussion-essay/.

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• Duration: 10 Hrs
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• Departure Details : Traveler pickup is offered Your guide can meet you at your hotel, hostel, vacation rental, port, train station, airport or a point of interest. There'll be an extra charge for meeting you at port, .. read more Your guide can meet you at your hotel, hostel, vacation rental, port, train station, airport or a point of interest. There'll be an extra charge for meeting you at port, train station or airport. You don't need to call to confirm the tour. The local supplier will contact you via email" />
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Dont miss a chance to seeauthentic Russian local lifeon a private tour. Your 10-hour trip to Kolomna will be an ultimate local experience. Your private local guide willmeet you at hotel and you will take a train to the Russian fairy tale. Fabulous old architecture, old cathedrals in the area, unique museums and other off the beaten path will make your day a lifetime adventure. The tour will give you an in-depth cultural insight into authentic Russian environment, history, traditions and foods. Visit the ancient Kolomna Kremlin and the great Assumption cathedral , take a tour-performance in Marshmallow Museum. Learn how to brew tea in Museum House of Samovar, or how to build a Russian hut in Museum Forging Settlement, or how to bake Russian read in Kalachnaya Museum. Take in the views of Moskva River. Ideal choice for families, couples and anyone who is looking for genuine local experience in Russia.

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Itinerary This is a typical itinerary for this product Stop At: Kolomna district rural settlements Nepetsinskoe 9:00 Your private local guide will meet you in hotel lobby and discuss the tour itinerary with you at the beginning of the tour. Timing is flexible. 9:50 Train from Moscow to Kolomna. The city of Kolomna is located in the center of the European part of Russia. It was founded in 1177 and is just 30 years younger than Moscow. The first human settlements in this region refer to the 12th century BC. The Slavs occupied the area only in the 7th century. 11:30 Arriving in Kolomna. With 420 monuments of federal and regional significance, Kolomna is truly national heritage and pride. Get ready to get lost in a fairy tale: ancient architecture, historic streets and scenic maze-like alleyways. Very local and authentic experience. Duration: 1 hour Stop At: Kolomna Kremlin, Kolomna, Moscow Oblast, Central Russia 12:00 13:00 Kolomna Kremlin and Assumption Cathedral. Being #1 thing to do in Kolomna and one of TOP10 symbols of Russia, the Kremlin is one of the biggest and most powerful Kremlins of its time, built in 1525-1531. The walls are up to 20 meters high and almost 2 km long. The 17 towers of Kolomna Kremlin have much in common with fortification form the north Italian castles such as Turin, Milan, Verona. Duration: 1 hour Stop At: Cathedral of the Assumption, Kolomna, Moscow Oblast, Central Russia Majestic Cathedral of the Assumption will impress you with unusual interior and the wonderful murals on the walls. Duration: 1 hour Stop At: Kalachnaya, Kolomna, Moscow Oblast, Central Russia 13:00 14:00 Walking around, visiting local churches and/or museums. Several options for museums: 1. Learn the history of traditional Russian bread kalach in a cute and tiny Kalachnaya Museum, buy your own freshly baked loaf and enjoy a tea ceremony. Duration: 30 minutes Stop At: Museum House of Samovar, Kolomna, Moscow Oblast, Central Russia Or learn the history of tea-making in Russia in the Museum House of Samovar. Its private collection of old samovars boasts 400 copies, as well as various objects of traditional folk life. Plenty of souvenirs and baking goodies to try: kulebyaki, pirogies, pirozhki, cakes. Duration: 30 minutes Stop At: Museum Pastila Factory, Kolomna, Moscow Oblast, Central Russia If you fancy, come down to the Moscow River for spectacular views or visit Museum Pastila Factory. 14:00 14:30 Lunch in a local caf with traditional Russian cuisines and interior. Duration: 1 hour Stop At: Museum of Russian Marshmallow, Kolomna, Moscow Oblast, Central Russia 14:30 15:00 Marshmallow museum. Reservation should be made in advance. Not less popular then Kolomna Kremlin, Marshmallow (Pastila) Museum is a must-see. The tour here is like a performance. You come here for a story that the local guides imitating the manners of the 19th century will tell you. And, of course, for delicious marshmallow. Duration: 30 minutes Stop At: Museum Forging Settlement, Kolomna, Moscow Oblast, Central Russia 15:30 16:00 Museum Forging Settlement. The museum features over 7000 exhibits. Here you can see the work area of the village blacksmith, see the weapons and armour of warriors of the past centuries, accessories for fishing and hunting, wrought iron household items, many of which have long been forgotten. You will learn many fun facts about the life of Russians in ancient times. 16:00 16:30 Snack/Coffee Duration: 30 minutes Stop At: Tram Museum, Kolomna, Moscow Oblast, Central Russia You may wish to check out Tram Museum for deeper cultural experience. Duration: 20 minutes Stop At: Moscow-City, Moscow, Central Russia 17:00 (approx) Train back to Moscow 18:30 (approx) Arriving to Moscow 19:00 Back at the hotel The itinerary may be modified in accordance with train`s timetable. Duration: 1 hour

Friendly local guide

Private tour

Expert advice where to go and what to do after the tour

Iconic places for photo shoot

Flexible customizable itinerary

In-depth cultural experience

Train tickets to Kolomna and back

Entry/Admission - Kolomna district rural settlements Nepetsinskoe

Entry/Admission - Moscow-City

Entrance fees (if any, depending on your preferences)

Food and drinks

Entry/Admission - Kolomna Kremlin

Entry/Admission - Cathedral of the Assumption

Entry/Admission - Kalachnaya

Entry/Admission - Museum House of Samovar

Entry/Admission - Museum Pastila Factory

Entry/Admission - Museum of Russian Marshmallow

Entry/Admission - Museum Forging Settlement

Entry/Admission - Tram Museum

Additional Info

Confirmation will be received at time of booking

Private walking tour with the use of metro and train

Please indicate prefer start time in comments when booking

The tour can be modified to meet your preferences

Operates in all weather conditions, please dress appropriately

Not wheelchair accessible

Travelers should have a moderate physical fitness level

Kolomna Kremlin and Museums are closed on Mondays and Tuesdays. You can still take a trip to Kolomna on these days, but you'd only see places from outside.

This is a private tour/activity. Only your group will participate

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Traveler Reviews

This was a very good day out, with a jknowledgeable and very helpful guide, who went out of her way to show me sights of interest, as well as to drop me off where I needed to go in Moscow afterwards. Highly recommended.