Introduction
Authenticity in tourism has been actively discussed since the mid-twentieth century when industrialized countries transitioned from an industrial to a post-industrial structure. Recreation has become affordable and comfortable due to technological advances in tourism. People increasingly travel to previously inaccessible places and notice that life in them is significantly different from their daily routine.
Tourists prefer to travel to pre-industrial societies, which, in their opinion, remain untouched by “civilization.” This most fully satisfies the desire of a post-industrial person to gain an immanent sense of freedom from institutional restrictions, the meaningfulness of their existence in routine life, and greater unity with nature. However, in reality, tourists face an exaggerated form of cultural identity and tradition, which will not allow them to experience their authenticity fully.
Authenticity in Tourism
In the traditional sense, authenticity is considered the genuineness of cultural artifacts and tangible and intangible heritage included in the tourist product. Moreover, the criterion of authenticity is not universal since consumers will have different expectations about the authenticity of a cultural product (Tiberghien et al., 2020). In addition, impression tourism is becoming increasingly important and is considered a modern iteration of cultural tourism (Park et al., 2018). In this connection, it is necessary to turn to the concept of authenticity in the economy of impressions as a new consumer receptivity, an essential condition for recognizing the value of cultural heritage objects for its visitors.
The authenticity of the cultural product plays a vital role in meeting the needs of tourists. In this case, the driving force of tourism is the need to see and feel the present. In addition to this, an important part of traveling is the desire to relieve stress and change the environment to combat burnout and depression (de Bernardi, 2019). It is reflected in the sense that the new setting allows the tourist to look at the world differently. However, in order to maintain this representation, tourist objects acquire their hyperbolized form. This is done so that people clearly understand the differences between cultures, and the distinction itself is more evident and distinct.
It is also worth noting that every country on Earth has some cultural and, in some regions, religious characteristics. Before you choose a tour, it is necessary to consider these factors, as there are places where tourists may not be welcome by residents, not only because of their peculiarities of culture and traditions, as well as just the mentality of the people who live there. You can remember the example of many African countries where indigenous tribes’ lineage stretches back many years and where visitors are strictly forbidden to enter. Most of these tribes are located in central Africa. Though the infrastructure there is very poorly developed and, in some places, is absent, there are brave tourists who are ready for anything for an extreme vacation in the tribe of cannibals.
It is necessary to consider the fact that when drawing up travel itineraries must be carried out to explain the customs of different countries and their cultural characteristics. Thus, some Asian countries are other than the norms accepted worldwide, starting even with a simple greeting. In Japan, it is considered unacceptable to shake hands at the first meeting; instead, it is customary to bow to each other. A handshake, on the contrary, sets one against oneself, and from the very beginning, the tourist will be treated with prejudice.
To confirm this theory, we should consider such a phenomenon as “slums tours” in Rio de Janeiro or Johannesburg. Through this tourist experience, the study of the intersectionality of race and class is traced as well. The demand for slum tourism is due to the demand of tourists for unusual, vivid, unforgettable emotions and impressions, including negative ones (Von Schuckmann et al., 2018). However, the emergence of slum tourism was more associated not with entertainment but with highlighting the problems of the ruling regimes, poverty, and hunger (Nisbett, 2018). Respectable tourists come to the slums not just to see the life of their inhabitants. At least for some of them, sex tourism becomes one of the purposes of this type of tourism.
In many slums, places are organized where tourists can get an exotic sexual experience. However, all this draws our attention to the importance of ethical and moral issues. This type of tourism can give positive results. They manifest themselves in the fact that tourists pay more attention to the problems of poverty and unemployment (Kumpetch, 2020). However, in reality, slum tourism is connected with the “Disneyfication” of local cultures. This orientalist gaze objectifies local cultures by interpreting them as the exotic “other,” understood as the opposite of the West rather than on its own terms (Mackie, 2000). This is manifested in the fact that tourists artificially maintain a kind of crime and poverty so that they can experience the experience for which they pay (Francisco, 2019). This genuinely raises many questions about the authenticity of modern tourism, which is the reason for many ethical and moral problems related to race and class.
Such a tourist will participate in actual events and rituals, buy authentic craft items, get to know the locals, and enjoy an experience based on hospitality and friendliness. This experience, of course, is different from visiting a theme park associated with the consumption of a simulacrum in a completely artificial, specially created environment (Gui and Zhong, 2022). The tourist will consume events and products created specifically for the tourist market, will be impressed by unexpected meetings and situations that are purely financial, and will not actually spend time with the local population.
The impact of tourism on the authenticity of the tourist experience and the culture of locals is determined by the rising influence of the tourism sector, the accessibility of mobility, and the steady growth in the number of locations visited. As an economic activity, tourism is reflected in the commodification of cultures since what was created for the local population was focused on the tourism market (Ye et al., 2018). The commodification can destroy the authenticity of local cultural products and relationships and lead to “organized” or fake experiences explicitly created for external consumers (Coskun, 2021). The local community and tourists’ impressions are both impacted by such a loss of authenticity.
Conclusion
In today’s world, it’s more important than ever to examine elements of identity and commercialization of a cultural product in the tourist sector. This is due to the fact that cultural resources are the basis of cultural tourism as well as a part of other types of tourism. Cultural heritage is one of the most popular cultural resources today, including in the tourism industry, contributing to the sustainable socio-economic development of the territory. It is necessary to realize the destination’s potential and the development of tourism. Heritage becomes a separate industry, thanks to which a product is created that meets people’s cultural needs (local population, tourists). In this way, heritage sites become tourist attractions, and tourism turns them into economically demanded exhibits. A significant trend in developing the tourist market is the commodification of cultural heritage. Any cultural material and intangible object that is interesting and attractive to tourists can be sold on the market as a product. A striking example is, for example, the concept of the economy of impressions, based on meeting the needs of tourists by creating vivid, unique emotions and experiences that are part of any cultural product.
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