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Violence and Recreation - Vacationing in The Realm of Dark Tourism
Violence and Recreation - Vacationing in The Realm of Dark Tourism
of Dark Tourism
ERIKA M. ROBB
Department of Anthropology
University of Wisconsin–Madison
5240 W. H. Sewell Social Science Building
1180 Observatory Drive
Madison, WI 53706
The figure of the tourist has long been derided in academic literature as a
shallow thrill seeker, a consumer of inauthentic images of foreign lands, content
to mistake simulacra for true knowledge of the cultural other. Although tourism
of this type undoubtedly continues to thrive, tourists are increasingly searching
for different experiences. Such experiences range from so-called “voluntour-
ism,” wherein tourists volunteer to build houses or conduct other service-based
projects, to “reality tours,” which claim to offer a behind-the-scenes look at the
daily lives of (usu.) poor and disenfranchised hosts.1 These experiences reveal
that many of today’s tourists are no longer content to loll on the beach or gather
around the hotel bar with other visitors. Rather, tourists increasingly seek to
understand other cultures and histories in ways that transcend the sanitized
version of reality that tourism has traditionally offered. Consequentially, places
of human misery and death have become the focus of sizable touristic interest,
whether standing on their own as destinations or as a part of larger itineraries.
This practice, which Lennon and Foley have called “dark tourism” (2000:3) and
that is also called trauma tourism (Clark 2006), involves visiting destinations at
which violence is the main attraction. Such tours are usually undertaken in the
name of social justice and historical awareness; tourists report that they go on
dark tours because they may learn more about violence in the hope of prevent-
ing future atrocities or ending current ones. However, the tension between
social justice and the consumption of violence may also undermine the witness-
ing project that some forms of dark tourism claim to offer.
Anthropology and Humanism, Vol. 34, Issue 1, pp 51–60, ISSN 1559-9167, online ISSN 1548-1409.
© 2009 by the American Anthropological Association. All rights reserved.
DOI: 10.1111/j.1548-1409.2009.01023.x.
52 Anthropology and Humanism Volume 34, Number 1
Witnesses or Voyeurs?
Dark tourism intersects nicely with Riches’s (1986) image of violent action, in
which the victim, perpetrator, and witness reflect different conceptual posi-
tions, forming a triangle with violence at its center. Dark tourism is most
explicitly concerned with the position of witness, through which the adjacent
subjectivities of both perpetrator and victim are interrogated. Sites encompass
witnessing on two primary levels: the interpretations given by the creators and
administrators of the site and consequent witnessing by tourists, who bring
their own individual meanings to bear on the site as well. This is not to suggest
that there is necessarily an alignment between these two forms of witnessing;
rather, there is frequently a disjuncture between the site designers’ intended
goals and visitors’ interpretations, as designers often have little control over
how tourists actually use the site.9
As scholars have duly noted, witnessing violence is extraordinarily complex,
and special attention is required to avoid turning a voyeuristic eye toward
human suffering (Nordstrom and Robben 1995; Scheper-Hughes and Bourgois
2004; Whitehead 2004). I would argue that the nuances of such a difficulty come
54 Anthropology and Humanism Volume 34, Number 1
the implements of death are not readily available for use in displays. In such
cases, the ethical implications of replication must be considered.
I would like to move from these more clean and organized displays to
several other types of sites, which are of great interest not only because of the
complexities of representation that they introduce but also because of the reac-
tions that they seek to generate in visitors. These are sites at which violence has
been unaltered and unsanitized; visitors are confronted with its raw brutality.
This style of site is typified by the representational treatment of the Rwandan
genocide. In Nyamata and Ntarama, local churches hold the deteriorating
remains of thousands of Tutsi civilians. Tourists can walk through the buildings
where some of the largest massacres took place, gazing at the human bodies
that have been left to rest in the places and positions of death (Gourevitch 1998;
Guyer in press). Large holes in the walls and ceilings allow visitors to peer at the
horrors within. Guided tours are available from survivors, many of whom
know their entire families lie inside the belly of the church. In this case, the
tourist is brought into closer proximity with violence, but still remains tourist-
as-witness. Although such tourist sites never move the visitor completely into
the position of perpetrator, in the Rwandan case the perpetrator is much more
visible, an almost ghostly presence, who might have been standing in the same
place as the tourist when he opened fire.15
Yet another variety of dark tourism involves tourist experiences in which
mimesis is omnipresent. Actors or, more frequently, the tourists themselves act
out or replicate the original violence. Several examples will suffice to give a
better sense of how such mimesis functions to immerse the tourist more fully in
another place or time. In Lithuania, visitors tour “Stalin World,” designed as a
replica of a Soviet gulag, where actors costumed as infamous members of the
military police terrorize locals and tourists alike by engaging in mock deporta-
tions. Schwenkel (2006:16–17) reports that at the Cu Chi tunnels in Vietnam,
tourists pay to crawl through the narrow tunnels as the Vietcong once did and
can shoot period-appropriate Soviet-made AK-47s and rent U.S. G.I. uniforms.
At the site of the John F. Kennedy assassination, tourists pay to reenact the
president’s murder from a new perspective. The tour takes place in a classic
replica limousine, and women can don a hat like that worn by Jackie Kennedy
on the day of her husband’s death. As a period-appropriate soundtrack plays,
tourists ride along the actual route that the Kennedys took; as they pass in front
of the book depository, the sound of shots is heard. The driver steps on the gas
and rushes to the hospital, where the original radio broadcast announces the
president’s death. Such a tour clearly encourages the tourist to move from the
position of witness into that of victim, and therefore offers a type of pungent
bodily experience that gives tourists an engagingly powerful, albeit con-
structed, perspective on violence.
As Desmond (1999) has argued effectively, the notion of touristic experience
should be expanded to include a wide range of embodied aspects. I would
agree that tourism is important in generating knowledge, wherein an event,
history, or a famous person’s life and death can be internalized and inscribed
within the being of the visitor. At the same time, in the case of dark tourism, this
experience makes the suffering of the other just that—radically other. As
Taussig (1993) has outlined for the colonial era, the experience of the other is an
Robb Violence and Recreation 57
Conclusion
Conceptualizing dark tourism means tackling the relationship between
tourism as an educational, recreational leisure practice and violence, in all its
58 Anthropology and Humanism Volume 34, Number 1
myriad forms. Part of what is intriguing about dark tourism is the tension
between what is conventionally conceived of as recreational travel and the
interest in witnessing the hard realities of life. Leisure and violence are practices
that traditionally have been seen as antithetical.16 In addition to facing chal-
lenges of representation in the construction and narration of sites, dark tourism
occupies a tense intermediary zone between voyeurism and social justice. Even
tours that maintain a strong goal of bringing greater awareness to tourists face
the problem of reception. It might be possible to set the tone of the tours, to
control the types of messages consciously cultivated, or to influence the perfor-
mance of guides, but it is not easy to control the reception of such activities by
tourists, who come with their own motivations and expectations. Thus, dark
tourism remains an ambivalent pursuit. Tourist motivations are increasingly
colored by the prevalence of travel writing, itself a shifting body of literature, as
travelers themselves increasingly circulate information via the Internet. Dark
tourism will likely always include those just looking for cheap thrills, as well as
those seeking to bear witness to both past and ongoing violence.
Notes
1. A good example of reality tours can be found at the San Francisco–based tour
company Global Exchange (http://www.globalexchange.org).
2. Sites develop differently. In some cases, the location of the atrocity was the site of
spontaneous memorialization or visitation. Tourists constructed their own memorial out
of the objects they brought with them (e.g., teddy bears, flowers, letters). In other cases,
the site did not receive many visitors until something of interest was constructed, like a
museum. Destinations also vary by size. Auschwitz, for example, receives thousands of
visitors a year, whereas small-scale memorials, such as roadside crosses (Everett 2002),
may receive only a dozen people.
3. For more on the power of place and dark tourism, see Sturken 2007:ch. 4.
4. When considering large-scale national tragedies, such as September 11, 2001, one
has difficulty conceiving of anyone who is not connected in some way to the tragedy.
Even those who do not have a direct relationship with victims share in a cultural and
national memory of the event.
5. On a favela tour recently, a tourist told me that she felt both disappointed and
bored by the content of the tour. The favela was “too nice,” she did not see any armed
gangsters, and the guide’s narration was uninteresting.
6. Most of the web postings about a certain site include photos, another interesting
topic in itself. What do tourists do with the photos they take at sites of atrocity? Are they
used to demonstrate that they were there, that they witnessed? Are they used to educate
others at home who could not make the journey, or are they put away in a photo album
with other souvenirs?
7. For example, the major tour guide publishing companies like Lonely Planet and
Frommer’s maintain web versions of their guides. Most are interactive and allow tour-
ists to post comments and suggestions that are publicly viewable. Having spent consid-
erable time on these sites, I have noticed that they often take on a blog form, as tourists
describe their experiences for one another and post photos from their trips.
8. Again, this ties into the possibility that dark tours may not match up with actual
tourist expectation. Especially when tourists expect to see something extremely violent
or to experience danger, or desire a transformative experience, they are often disap-
pointed.
9. Neo-Nazi visitation to Holocaust camps would be a salient example here.
10. An Auschwitz visitor to whom I talked told me that he would be unlikely to visit
the camp ever again. Once was enough. This suggests that, perhaps unlike many other
Robb Violence and Recreation 59
tourist destinations, which are visited repeatedly, trauma tourists might feel the need to
witness only once and not make repeated journeys.
11. West also refers to this as mourning sickness (2004:66).
12. See Foote 2003.
13. This approach necessarily represents violence not as it was experienced, but only
through a postpartum interpretation.
14. I do not intend ubiquitous to mean that the interpretations of such narratives are
uniform or uncontested. Rather, although the facts or stories themselves are somewhat
standardized, the meanings assigned are far from that.
15. Although I do not know of any site that explicitly does so, what would it mean to
allow the experience of perpetrator to become more animated—to allow tourists to play
at inflicting violence on others?
16. However, an examination of our media suggests that violence is increasingly part
of recreation through film and video games.
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60 Anthropology and Humanism Volume 34, Number 1