On this episode, my guest is Craig Slee, a disabled writer, consultant and theorist dealing with mythology, folklore, magic and culture, exploring life through the lens of landscape, disability and fugitive embodiments.

He has contributed essays and poetry focusing on the numinous and disability to various anthologies including The Dark Mountain Journal. Craig has also co-facilitated multiple seminar series at the Dresden Academy for Fine Arts, regarding ableism in the arts, as well as how ableism affects our relationship to space. 

In 2023 he was one of the speakers at the World Futures Studies Federation 50th Anniversary Conference, introducing the concept of (Dis)abling Futures. Craig resides in the northwest of England.

Show Notes

Cornwall and the Seasons 

Who Gets to Decide What it Means to Know a Place?

The Folding in of Identity to Tourism

A Question of Productive vs Generative Ability

Ableism and Attention

Finger Bending and the Freedom of Movement

Redefining and Remembering Other Forms of Movement

What is Stillness?

The Dance of Mountains

Obeying Limits

Homework

Cold Albion (Craig’s Blog)

Goetic Atavisms (Hadean Press)

Craig’s Blue Sky Page | Facebook Page

Transcript

Chris: Welcome to the End of Tourism, Craig.

Craig: Thank you for having me.

Chris: Yes, it's great to be able to speak with you today. I've been ruminating for a couple of years now as to the themes that we might speak of. And I was introduced to you via a mutual friend and have come closer to your work via the Emergence Network's online gathering, We Will Dance With Mountains, in the last quarter of 2023.

And so, to begin, I'd like to ask you first where you find yourself today and what the world looks like for you, where you are.

Craig: Where I find myself today is by the canal in my flat, looking out the window, just as evenings coming in, in the northwest of England, in Lancaster, and it's chilly here which is actually a good thing, I guess, these days.

Chris: Perhaps I could ask you to elaborate a little bit on what Lancaster looks like, but I know that, you know, from our conversations previous that you grew up [00:01:00] in Cornwall, a place that was previously, a town, an area devoted to fishing and mining, and from what you've told me, it's also become a massive tourist trap that you know, from the little that I've seen online, that the area receives around 5 million visitors a year, and tourism makes up about a quarter of the local economy.

So I'm curious what you've seen change there and what do you think has happened to Cornwall and its people as a result and maybe there's something in there as well regarding Lancaster.

Craig: Yeah, so I should emphasize this. I was born in Cornwall. My family has been lived down there for many many generations anyway and my father's side of the family actually, at various points, worked in the tourist trade as well before they went on to other things.

And, [00:02:00] yeah, I mean, I left because, frankly, there was no jobs that weren't tourism. I came to Lancaster to study because one, I have a physical disability which means that Cornwall is a very rural area, so you need to drive everywhere, and that's fine, I drove at that point, but for good or ill, a more urban center was better for me later in life as I left.

But the way that it shifted, even in the years when I was growing up, was that, you know, essentially was a rural area where nothing really happened socially or culturally that much until the summer seasons. So, you were very, very aware of the seasons in terms of, you'd have visitors [00:03:00] starting, and that was when the town would wake up, and then it was kind of dead for the rest of the year, so it was very much one of those things where the tourist trade has actually made me more aware of human rhythms in the natural world than perhaps I would have been, because it's so based on seasonal stuff.

And just looking at the way the infrastructure because a lot of the towns and areas, they boomed a little bit well, quite a lot in certain areas with the tin mining of the 19th century. But a lot of the architecture and things like that was 19th century. So you had small villages and slightly larger towns, and they have very, well, I guess some people, if they were tourists, would call "quaint, narrow streets."

And when you have that many visitors, in the summer, you can't get down the streets. [00:04:00] You can't drive it because it's full of people walking. You know, there's an interesting anecdote I'd like to recount of when my father, he was a vicar, he was a priest, moved to a new area he would go to the local pub and all the locals would greet him as the priest and be like, very polite.

And then when it would come out that my dad was actually a local, that he was born down there and part of the family, everybody would relax. And there was this real sort of strange thing where people came and stayed because it was a lovely area, but there was still that whole issue with second homes and certainly keeping an eye on things from a distance here during the pandemic when people left cities during the pandemic, they went down there amongst places in Britain.

And that meant that, [00:05:00] literally, there were no houses for newly starting teachers, you know, teachers who had got jobs and were moving down there, couldn't find places to live because during the 2020 and sort of 2022 period, everything was just opening up either as Airbnb because there was this influx from the cities to the more rural areas because it was supposedly safer.

You know, and I feel like that's a reflex that is really interesting because most people think of it as, oh, "a tourist area," people go there for leisure, they go there to relax and get away from their lives, which is true, but under a stressful situation like a pandemic, people also flee to beautiful quotes isolated areas, so there's that real sense of pressure, I think and this idea that we weren't entirely sure, growing up, [00:06:00] whether we would have a place to live because a lot of the housing was taken up by people with second homes. And plenty of people I went to school with because it's a surfing area took the knowledge that they learned in the tourism trade, and actually left and went to Australia. And they live on the Gold Coast now. So it's this self perpetuating thing, you know?

Chris: Well, that leads me to my next question, which kind of centers around belonging and being rooted and learning to root, maybe even becoming a neighbor or some might say a citizen of a place.

And with tourism or a touristic worldview, we seem to be largely stunted in our ability to know a place, to become part of that place in any significant or enduring sense of the word. And so, I'm curious what your thoughts are on what it means to know a place, [00:07:00] and perhaps on the often mad rush to say I know a place for the sake of social capital, you know, given the context of the kind of relative difficulties that one might incur, or in a place like Cornwall, and the relative degree of exile that forces people out.

What do you think it means to know a place in the context of all of these economic pressures denying us that possibility, or at least making it really, really difficult.

Craig: I think we have a real problem in modernity with the idea of knowing as a sense of capture, right? So if I know you, I have this boundary of this shape, this outline of Chris, right, that I can hold, that I can grasp. And I think sometimes when we say, "oh, I know a place," or, "oh, I know a person" there's no concept of the [00:08:00] ongoing relationality. You know, you capture the image and then you keep it. And it's a whole construct of extractive knowledge that really, I think, comes down to the idea that the humans are the ones who get to decide what a place is, right?

So. I could say in the standard sense, "Oh, I know Cornwall because I, you know, I grew up there for nearly 20 years." My family has been there since about the 1500s. You know, "I know a place, it's in my bones." Yada yada yada. All the metaphors you want to use. But the fact of the matter is, the place itself influences me more than I influence it. So there's this strange sense of belonging in which modernity [00:09:00] says "I belong" or "it belongs to me" rather than perhaps the place has extended hospitality to me and allowed me to grow and I could live/work in a place for 30 years and never know it because we're not comfortable as a culture with the idea of going, "I don't know this place."

And it's a variety. It's always changing. And I think about all the times I used to watch the sea and talk to folks whose parents were fishermen or lifeboatmen, and they'd be like, "Yeah, we know the waters, but the waters can change. We know roughly what they do under certain conditions, but we don't know them completely, because they can always surprise us."

And So, when somebody says, "oh, you're from Cornwall, you're a Cornishman," and all that sense of identity, [00:10:00] I'm like, "yeah, but that's, that's both really fluid for me, because, you know, there's a lot of history." Is it the tourist world of the 20th and 21st century, or is it the farming and the mining that goes back to the Neolithic?

How we relate to a place purely in a modern sense isn't, to my mind anyway, the only way to conceive of belonging because, even though I'm now 300 miles away from there, I have its isotopes, its minerals from drinking the water in my teeth, you know. So, on some level, the idea that you have to be in a place also to belong to a place is something that I'm curious about because, there's this whole notion, [00:11:00] "you're only in the place and you've been in a place for this long and that means you know it and you're local." Whereas growing up, there was this sort of weird thing where it was like, "yeah, you might have been here 30 years and everybody knows you, but you're not a local." Right? You still belong, but there was this other category of " you're not local or something like that."

And so it's complicated, but I really do, for my personal take, tend to look at it as a, the landscape, or wherever it is, influences my sense of belonging in a non human context, or more than human context, if that makes sense.

Chris: Hmm. Yeah, there's so much there. Yeah. I mean, I'm also, in the context of identity, also wondering in what ways, not only has the tourism industry shaped one's identity of being local, which [00:12:00] is, I think, a huge issue in over touristed places in the last, you know, 10 or 20 years, as identity politics rises into the mainstream, and but then also not just the industry and the interaction with foreigners or, or guests, or tourists, but the way in which the image of that place is crafted through, often, ministries of culture or heritage, you know, so you could grow up in a place that isn't necessarily overly touristed or anything like that. But then have your identity crafted by these ideas of culture or heritage that the government's, federal and otherwise, have placed on people.

Craig: And especially because where I come from, Cornwall, actually had its own language, which died out, which was on the verge of dying out in the 19th century. And slowly there are more speakers of it now. And you go back there now and you'll find, [00:13:00] even when I was growing up it wasn't so prevalent, but you'll find a lot of the signs for the street signs will have the English and the Cornish.

So that's where the government has embraced this identity and enhanced it after people have been saying, you know, "this is a language we've rebuilt it. It's cousin to Welsh and Breton. We should use it. It's part of our identity and it's got folded into that." And so the infrastructure itself is now been part of that.

You know, those very same streets have a name that wasn't known for like, 50, 60, maybe to 80 years, and suddenly people are now deliberately using the old names in non English languages because of that. And it's very strange because, especially in the UK, what with all [00:14:00] of Brexit and all that, there is a very weird sense wherein the rest of England, i. e. North and London and those sort of areas don't understand because Cornwall was a peripheral area and much like Wales, there's a lot of distrust of central government. Hmm. So, you've got this whole construction of a personal identity of nobody actually really understands what goes on outside.

Either they're incomers, either they're emmets. You know, which "emmets" is the old English for "ants." Referring to tourists as ants in a kind of, yeah, they get everywhere. And the whole notion of who we are is always constructed. But in that case, going away and coming back to visit, I'm going, "Well that street didn't [00:15:00] have that label on it when I left. But it does now. And so in a certain sense it's the same place, but it's got this overlay of somewhere different that really enhances that sense of layers for me of "which Cornwall?" "Which of any of these places are we talking about?"

Like you say, is it the one you see on a picture postcard or an Instagram or is it the ones who sat there as kids going, right, 'there's nothing to do, let's go and drink in a field?' You know and all of these things can co exist.

Chris: Hmm, right. Yeah, I just interviewed a friend of mine, Christos Galanis, who did his PhD on hillwalkers, as well as homecomers in the Scottish Highlands, so people who spend their weekends climbing, summiting the Highland Mountains, and also the Canadian or Americans who travel to Scotland on heritage trips or ancestral [00:16:00] journeys. And he mentioned how in the Highlands that the governments have placed the original Gaelic place names on all of the the signs there, whether you're entering a village or perhaps on the street signs as well.

And that he said that something like "only three percent of the of the people in Scotland actually speak, speak Gaelic," so they see the sign, they see the name, the vast majority of people, and they have no idea what it means. And I also remember the last time I was in Toronto, which is where I'm from originally, or where I grew up.

And my family grew up in the east end of town, and the main thoroughfare in the east end of town is largely referred to as "Greek Town." You know, when I was a kid it was certainly Greek Town. The Greek letters, the Greek alphabet names as well as the English names of the street signs in that area.

But it's much, much, much less Greek than it was 25 years ago, right? So again, [00:17:00] this question of like, is that to some extent trying to solidify the kind of cultural geography of a place. That people come to that street and that neighborhood because they want to experience Greekness in its diasporic kind of context.

And yet, so many of those people, so many of those families have moved on or moved along or become more Canadian in their own sense of the word, so.

Craig: Yeah. It's very strange as well because things like that attract... there's a loop obviously, because you'll get people coming to experience the greekness or the cornishes, and people will be like, oh, we should open a business that will enhance the greekness or the Cornish of the place, and that will draw, and it just becomes this thing and, yeah.

Yeah, it's very strange. And I would totally agree with you on that one.

Chris: Yeah. [00:18:00] Yeah. Until like a Greek person from Greece or a Cornish grandmother comes into town and says like, what? No, that's not Yeah. Oh, yeah. So I'd like to shift the conversation, Craig, a little bit towards ableism, and begin with this question that comes from our dear mutual friend Aerin and who admits that she's happily robbed it directly from Fiona Kumari Campbell.

Yes.

So, you might have heard this question before but she she felt the need to kind of pose it anew and and so the question is this. How does disability productively color our lives and Aerin wanted to ask it, to modify it slightly and ask, how does disability generatively or creatively color our lives?

Craig: I can't speak to anybody's life other than my own really. But I would say that for me disability has, [00:19:00] one, given me a real sort of ability to look at the world and go, "you guys think this is how everything works and it clearly doesn't."

You know, it has given me a generative gift of going, "hold on, what people think of the default really isn't the default, because I was never born as the default, and so I've had to find my own way of relating to the world" and that means that anybody goes anytime anybody goes "Oh, well, everybody knows..." or "the only way to do it is this?"

I am always going "are you absolutely sure about that?" You know, "are you absolutely sure that what you're looking at or experiencing or noticing is only perceivable in one way, it's only ever [00:20:00] frameable, in one context?" But also this idea for me that disability is simply a fact.

It's not good or bad. It is a thing that exists in the world and ableism is essentially the urge to measure against the vast field of disability and impairment and go, "We don't want that. That's the worst thing to be. So, we will strive to not be that." As Fiona Kumari Campbell would say, " It sets up a ranking and notification and prioritization of sentient life."

So, this is why we, to a certain extent, we have such a obsession with youth culture. Young, healthy, fit folks are in some way better than the elderly. Oh god, nobody wants [00:21:00] to get old cause, if you're of white extraction, "oh, they'll probably stick you in a home."

Nobody wants to conceive of the idea that actually you can have a generative and intimate relationship with somebody, not necessarily a romantic one, but a deep, deep friendship that also involves, frankly to put it crudely, perhaps wiping somebody's arse, right? There's this whole notion of messiness and failure and why Aerin reworded it from "productive" to "generative" is that whole idea of being productive, of having capitalist use, to produce, to make for purposes. And for me, disability and the field of disability in which I exist says "I exist and I don't have to be productive." it really [00:22:00] challenges the capitalist framework for me.

And also, ableism, because it's set up to rank things like speed, mobility, all kinds of things like that, having a disability where you're sitting there going, but there are other ways to do this. There are other ways to exist. To notice the way our bodies move that are mostly ignored in the sense of "yeah, we don't pay attention to our posture or our muscle structure or what our guts are doing because we're all already forced along to the next thing.

You know, we're already touring from, "okay, I've got up in the morning. Next thing I've got to do is have breakfast," right? And if you can easily shift between those stages, so you get up in the morning, start your breakfast, put your clothes on easily. [00:23:00] You don't think about it as much, but if it takes you 10, 20 minutes to even get out of bed and you have to do specific things, maybe exercises, maybe things like that, the whole process thickens.

And in a sense, for me, it's an antithesis to escapism because there are things you cannot escape. There are things you have to deal with. And because there are things you have to deal with, you have to pay attention to them more. And that means the most ordinary mundane thing becomes or can become, if you're willing to gently sense it, a lot richer.

So, this is one of those interesting things where if people want to go places to experience new things, Okay, that's a whole issue that you've obviously talked about throughout the podcast, but there is a certain sense in [00:24:00] which we don't even know where we started from. We've not explored our own bodies.

I mean, I wrote a piece in 2020 when all the lockdowns hit that got shared around various bits of the internet and I think even in the newspaper at one point in, but I got a request to syndicate it, of how to exist when you're stuck in your house. You know, what do you do to "keep," in inverted commas, "sane," which, of course, is an ableist framework, but what do you do to stop yourself from losing mental health? How do you function?

And I broke it down and I sort of made practical suggestions of, this is how I, as somebody that doesn't actually have a, quotes, "normal life," and spends a lot of his time unable to travel or go out much, stops myself from feeling isolated, [00:25:00] because I've ended up having to learn to explore what some might regard as a limited domain.

But to me, that limited area, that limited domain has given me this sense of vastness that's, you know, I can't remember which philosopher it is, but there is a philosopher who basically says, I think it is a Camus, who says "you just need to reopen when you're in your room and the whole world will reveal itself to you."

And when you don't have a choice, when you're stuck in chronic pain, or sickness, or something like that and you have to work out what to do with your limited energy, to embrace life, there becomes a sort of challenge, to go, "okay, how can I feel like things are enriching? How can I, almost metabolize the things that other people would reject.

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You know, [00:26:00] because disability is so "Oh, it's so sad he's disabled. Or we've got the cure for this and that. And we've got to cure it." And it's not really about ameliorating suffering. Which is a good thing. It's an analoid good to ameliorate any form of suffering. But there is this sense that the only way to perceive the world is through a so called "non disabled" abled body.

The only way to experience a rich world, and again, I'm not knocking people who do a lot of travelling per se, but the only way to experience the world is to go on long journeys, and backpack and explore you know, new ways of thinking. That's great. And I'm not saying you can do exactly the same at home, but you can also become radically hospitable to yourself and to the environment in which you find [00:27:00] yourself.

And that opens a whole lot of doors that I think I would regard as generatively colouring life and revealing life. In a way that was possibly occluded before.

Chris: Yeah, I mean, so much of what I've come to in the research around tourism and hypermobility is this question of limits.

And that certainly comes up in other themes, in other contexts. But not just the limits to one's place. Like, where does your place end? But also the limits of the human body. And, when we talk about freedom generally in the West, or in, in the context of modernity, it's so often pinned or underpinned via the freedom of movement, in part, because I know you're coming from the other side of the Atlantic, but certainly in, in this part of the [00:28:00] world, in the Americas and especially North America, freedom is understood as freedom of movement because that's in part how, the states and, and the nation's existences are justified.

And so, I would just ask you what you think of that in the context of freedom being, of course a synonym for liberation. And how so many of our western notions of freedom are attached to movement and have. To a large degree become glorified in the hyper mobility of our times.

Craig: I would agree with you. I think it was always there because of the colonial urge, but I think North American notions of freedom have, through a certain cultural hegemony, filtered back. You get it in the media, even Star Trek, you know, the final frontier, you know. Things like that. Or wide open spaces. There's still this notion of, freedom to move, room to live. It has its own European context and [00:29:00] horrors, unfortunately.

But also, I think the notion of freedom as freedom to move. There is a question there for me, because I'm not sure we know what we're doing when we move. Right? And one of the questions that always was raised for me is, if I raise my finger, as I'm doing now, and I bend it so it's 90 degrees, how did I do that?

What did I do? Well, science would say, okay, you used all your tendons and so on and so forth, and I'm like, yeah, "okay, those are nice descriptors. But what did I actually do?" Where's the connection between the impulse and the urge to bend my finger? Right. I don't know what I did there. I just thought I'm gonna bend my finger and the [00:30:00] finger bent But there's a whole bunch of stuff going on.

So when I'm thinking about freedom of movement First the question is, "freedom to move in what way?" Right? So the the classic example is, in perhaps North America and and English speaking countries is "to go where I want, when I want, with none to to gainsay me, none to say you can't go there," which has been problematized thanks to the history of enclosure of land and capture by state and political actors, but also this notion that if you get into a city and you can go and people go, "Oh, I'm free to go wherever I want."

I always sit there and I'm going, "yes, but you can go wherever you want, but if a place has stairs and no lift..." right? I [00:31:00] can't go there. So do I have less freedom? Well, according to the traditional notions of freedom, yes. I am less free. When I grew up, as an example in the UK I went to America when I was about four or five, and I was absolutely stunned by the amount of public toilets that had a disabled toilet.

Right? Because virtually nowhere where I grew up at that point had a disabled toilet. This was due to the fact that the U. S. has a disability rights movement that was slightly ahead of the U. K. 's. So I was freer to go about my holiday in the U. S. than I was technically at home. I couldn't go certain places because there weren't toilets, or there weren't ramps, because that had not been legalized. You know, there'd been no legislation.

In the UK, there was [00:32:00] no disability legislation until 1995. You know, so technically, I was born in 1981. I had no specific extra legal rights that I needed for 14 years. Now some would say, "oh, that, you've got freedom there... the law has given you freedom.

It's giving you the ability to move, but it's only given me the ability to move in approved ways, right? And so every single time somebody talks about room to move, my query is always, okay. "One, as I said, move in what way? And two, who taught you what method of movement is approved or disproved?" So, particularly in Europe, we have folks like the Romani, the Irish travellers, [00:33:00] even the so called New Age travellers, right, who are nomadic folks.

And despite this obsession with freedom, the idea that people are nomadic, are shiftless and rootless, still exists.

Yes, a degree. The degree of privilege, the degree that I could be, quote, "more confident going into public spaces." And you'll see this in American history and throughout European history as well.

And when I was talking about the nomadic folks, I was saying, you know, there are only certain people who are allowed to move in certain ways, to travel in certain ways that are approved. In similar ways with disability there were only certain kinds of people who were allowed into public spaces.

They might not have been legislated against in the mid twentieth century. They might have struck those off the books, but at [00:34:00] various points, at least in the US, if you look up the Chicago Ugly Laws, people who were regarded as vagrants or unsightly, were not allowed in public spaces. They could be jailed for that.

It's not just loitering. It was very much anything that could give offense because they were physically disabled. Or, the idea that the physically disabled are more likely to be begging or doing things like that. That was all folded in. So, this notion of freedom as the ability to move and move in space.

Despite the North American urge to be like, "well, nobody can tell me what to do." There's still a certain level of certain forms of movement are privileged or regarded as normal versus others. So, you know it's weird if you don't stay [00:35:00] in one place or perhaps, it's weird if you don't have a reason for your seasonal job, right?

When I was a kid and a teenager... like I said, where I grew up was kind of known for surfing, right? And I met folks who would come from places like Australia and live in Volkswagen transporter vans and work in the seasonal hotels and then go surfing. And then sometimes in the winter they disappear off to Morocco.

And you wouldn't see them for six months and they'd come back and there's all this kind of idea of Differing rhythms, which has really influenced my entire life because those folks, they were there there were hundreds of them you could see them parked on every road and I knew several of them very very well, but the fact of those seasonal rhythms, which weren't [00:36:00] approved. It wasn't approved that they didn't stay in one place and pay taxes.

To some that might be, you know, "Oh, that's freedom! That's telling the government, I don't have to pay your taxes or I don't have to stay in one place and be a registered visible citizen. I can be a free spirit and go to Morocco whenever I want. But, the fact of it is, if you walked on the, on the roads, people would look at you funny, right?

If you look at people who do long distance walking in areas that are drivable, I mean, especially I guess in North America, that's looked at as very, very, very strange, because you guys don't have the infrastructure. So, for me, it's this really strange notion that we're fixated on particular kinds of movement to do with agency and power, right?

And we, we will say, "oh, [00:37:00] that's mobile, that's fast, that's quick, that's agile." And I'm always curious about what criteria we're using to say, "oh, that's fast, that's agile, that's nimble," when you look at the so called natural world, and you've got plants that are seemingly immobile, but they actually turn to the sun.

You just don't notice it until you stick it on a stop motion camera. And then you're like, "wow, they move." But you could go past that plant every single day and be like, "yeah, it doesn't move. It's a plant. It just stays there." Right? Because our perception of what movement is and what is approved is based around one, what we're taught and two, what we see every day.

But also three. What we can't notice unless we're forced to look at the same thing over and over again, right? [00:38:00] Because our tendency is to see one thing, think, "Oh, I know it. I've spotted it. I know what it is. I've identified it. It's fitted into my matrix of identity. I can move on now. It's all sorted." But the whole ethos, I guess, that I'm coming at is

what if you don't know? What if you don't know? What if that microphone that I'm speaking into and you're speaking into it looks like a particular thing and you think you could describe a microphone to somebody but go down to say the flows of the electrons and it's a context issue. You know? And, and So, I'm interested in thinking about what are the contexts are in the room with us right now that we're not even paying any attention to, and not even in the room, in our own bodies, in our own language.

Chris: Wow. Yeah, again, there's so much there. My [00:39:00] my thoughts just flew off into a million different directions. And I feel like it would probably take me a while to to gather them in.

Craig: No problem. You do what you need to do. I mean, that's, that's the whole point.

Chris: Yeah. So I had a queer crip travel writer named Bani Amor on the podcast in season three.

And we were talking about the fallout and the consequences of the COVID 19 pandemic. And she said something like, you know, "the settler can't stay still. That the pandemic showed us that we can't stay still." In the context of that time that so many people who had been engaged in and who glorify or who simply have been taught to live a hyper mobile life, that there was this opportunity to question [00:40:00] that, to bring it into a different context.

And I know a lot of people, couldn't necessarily leave their houses in the quote unquote lockdowns. But I don't think that wouldn't necessarily stop people from tending to or allowing themselves to witness the more than human world in that way. And so, my question is, assuming we have the opportunity, in some manner, in any manner, how do you think we might have our understandings of movements subverted, or at least challenged, by virtue of looking at the movement in the more than human world.

Craig: Great question. I think one of the biggest notions, and I just want to return to that phrase, "the settler can't stay still." And really, agree with that, and so add to secondary things of what actually is stillness, right? We have [00:41:00] this idea of stillness as immobility, as, as, as perhaps staying in one place.

Not moving, but actually, if we look at what we're doing when we're actually apparently still, there's still movement going on, right? There's still movement going on in our bodies. There's still a different kind of mobility going. And we're not the only ones, right? The more than human does this exactly as well.

If you look at a rock, oh, you think a rock doesn't move? I mean, it doesn't move, but then you have erosion, right? Then you have the rain, and the way that particles are shaved off it, and it shifts. So, when we're thinking about outside, when we're thinking about... and when I say "more than [00:42:00] human," I'm not saying "better than human," I'm saying "exceeding the human," I just want to make that clear, it exceeds the boundaries of the human.

Disability as mutual friend Bayo would define it is, I believe he said "it's a failure of power to contain itself." So, that's Bayo Akomolafe. And this notion that the world and the modern human flows through and beyond any sort of boundary, right? So, any outline we form is not immune in the sense of there's no boardwalk, right?

A wall is not an untouchable upright edifice. It's actually touched and permeated, right? So everything in the more than human context interrelates and is, to a certain extent, degrees of [00:43:00] permeable. So, yeah, our cells keep certain things out, and let certain things in, but even the things they keep out, they're in contact with.

They're relating to. Right? Because in the same way, with COVID 19 vaccine, people think, "oh, it's a vaccine. It's immunity, right? It'll stop me getting COVID. Or it'll stop me getting this, or stop me getting that." What it actually does is it has an interaction with your, the vaccine has an interaction with your immune system.

There's a dialogue, there's a discussion, a call and response, which then engenders further responses in your body, right? So, there's constant relation that is ongoing. So, nothing is one and done, right? To borrow from Stefano Hani and Fred Moten No motion is ever completed, right? Nothing's [00:44:00] ever finished.

It's not like we're gonna get off this and, and you'll be like, "oh, I've finished recording the podcast." Sure, you've hit the stop recording button, but the recording of the podcast is still ongoing. And there's this fundamental ongoingness, which is a product of the world.

The world is worlding, right? And that means the most ordinary, mundane thing you can think of is ongoing. The mug I have right in front of me right now with tea in it. It's ceramic. It's been painted, but it's still ongoing, right? It still has the relation to the machines that shaped it. And it also has this ongoingness with the human history of pottery.

Right? And people go, Oh, that's ridiculous. That's not practical. You know, "it's a mug," but I always [00:45:00] think. Isn't that just commodification? Like, is that not just saying it's a commodity, it doesn't have a story? Like, I don't want to get all Marxist here, but there's that real alienation from ongoingness and the fact that we also are ongoing attempts at relation.

We're not even fixed identities. Our movements cannot be technically circumscribed because I have a disability which means I can't dance. Right? I use a wheelchair. I can't dance. I can't do the tango. Right? Okay. But everybody uses dance in a context of bopping to the music and doing all this thing and it's a bit like freedom. You know, everybody assumes that dance is a particular thing.

But as Bayo and We Will Dance with Mountains, the course, the whole point of it being [00:46:00] called We Will Dance with Mountains is the fact that mountains don't dance like humans. Mountains dance like mountains. And the only way we spot how mountains dance is to actually pay attention to them and attempt to relate to them.

We can't get out of our framework completely, but we can be open to say, what does our framework for a mountain miss about those massive landforms? What are we missing when we say a mountain doesn't move? And that's where you have references to indigenous and local stories that actually talk about these landforms, these places, these folklore places, as the living, moving beings that they actually are.

Hmm. You know. Yeah, "okay, that stone circle over there was because a bunch of women were dancing on a [00:47:00] Sunday and in a Christian country, that's bad, so they got turned to stone," or in Scandinavia, "that rock there, it's actually a troll that got caught out in the sun."

that these are living, ongoing beings and events, which it's not woo, it's actual or intellectual, I think.

If you look at anything for long enough, you start to notice what's ongoing with it, even something that's solid and fixed. And that, to me, the gripping is the bending of the perception, right? That is queering, but crip-queering is that point where you have the restriction involved. People will talk about queer liberation, and yeah, we want crip liberation. That's cool. But if you think about crip liberation as, it might actually be the limits that bring us liberation.

And then, if you track back [00:48:00] into mythologies long enough. You've got figures like Dionysus or then poetic gods who say, they're the ones that fetter you. They can bind you, but they can also set you free. And that is really interesting to me that a lot of these liberational figures also have a side that they can tie you up.

And I don't just mean in a bondage sense. It's this notion that the two things, the two complexes are part of a whole thing, and you can't divide it into restricted and free and you can't escape. You can't pull a Harry Houdini from existence, which, to a certain extent, some people, when they go on holiday, engage in tourism, they're trying to escape for a little while, their other lives. But we all know you can't escape them.

Mm-Hmm. But the inescapability of it is not bad. Right. By default, it's not [00:49:00] bad. It can be, but the assumption something is inescapable, just like, oh, something is disabling. Mm-Hmm. the assumption of good and bad. If you can hold that in abeyance and actually look at it for a second and go, Okay, what's going on here?

Maybe our conceptions of this need reevaluating. Now the reason we don't do this on the regular, even in modernity, is because it takes a lot of effort and time to focus. And that's another benefit that I get as a disabled person, right? Because I can't use my time for a whole bunch of things that non disabled folks can.

So I've got more time, I've got a different relationship to time and space, which means that I can sit and look at things with that differing relation to time and space, and be like "Huh, I never noticed that." And then I get to talk [00:50:00] about this stuff to folks like you, and people get surprised.

And they're like, "you think about this all the day." I'm like, "no, I don't think about this. This is my life. This is how I live. This is my embrace of life, right? And this is my freedom to literally, Be like, " well, okay, my restrictions. How do they actually open me to the world?" And I'm not offering a prescription here, because everybody's different.

But it strikes me that even the most nomadic person always carry stuff with them, right? And to borrow from Ursula K. Le Guin with her "Carrier Bag Story of Fiction," which Bayo talked about in We Will Dance The Mountains, the idea of what we're carrying is really interesting, but how often do we rummage in our own bags?

Hmm. [00:51:00] Right? How often do we take off our backpacks and rummage just for the sake of it? Often we just look in the backpacks for something specific. Hmm. Right? Oh, I need a map. Oh, I need a chocolate bar. Oh, I need my, you know my iPad. We rarely stick our hands in and notice the way our clothing might shift around our fingers or the way, you know, the waterproofing is possibly coming off and means that the fabric has these different textures because we don't take the time and there's nothing wrong with that, but it's the fact that we don't have that relationship to time and space.

And babies, kids do. It's why kids put things in their mouth. All those things where you're like, "Oh no, don't put that in your mouth, it's bad for you." They don't know that. But the whole point of putting it in their mouth and feeling it is to try and not [00:52:00] understand it, not get it.

There's nothing there in a baby in its early function that says, "I must understand what that is." The understanding comes upon you through experience. But there's no bit, at least as far as I can work out, that's like, "I must understand what it is that I'm putting in my mouth."

It's more like, "hmm, that tastes interesting, it has some interesting textures," and then your brain does all the work or your brain and your body mind do all the work, but the personhood isn't also doing all the work, just like the "I" of my body, right, my relationship with the "I", as in my sense of self, I have to expand that to my entire body, You know, because there's so much going on right now in this conversation that I'm not aware of, right?

There's stuff going on in my room that I'm [00:53:00] not aware of, but it's going on now. And so I have to expand and that expansiveness also means I sometimes have to venture into realms of pain, right? Because I have chronic pain. And in order to fully experience that, sometimes I have to encounter that pain.

I have to slow down and focus and go, "Oh, the chronic pain that I was mostly ignoring because just in the background, it suddenly leaped to the fore because I'm paying attention." Now, modernity says you shouldn't do that. You shouldn't do stuff that causes you pain. Understandable in a certain context, but If I didn't understand that the pain was also part of the experience and changes how I move, if I didn't understand that chronic pain changes how time stretches, then I wouldn't be where I am.

So the more than human permeates the human in ways [00:54:00] that the human is either deliberately trained to deny or doesn't even know is going on and the pandemic basically was, in my eyes, the more than human kind of knocking on the door going you are not this completely hermetically sealed box, right? Your society is not a hermetically sealed box.

Chris: Amen. Amen. I mean, could have gone in a lot of different directions, but here we are, at least being able to reflect on it in a good way, and I'm reminded, this notion of abeyance and attention and, and the expansion of the I.

I'm reminded of this, this line from Simone Weil who said that "absolutely unmixed attention is prayer." And so, I think that it, something like that is worthy of the times we, we wish to live in and perhaps sometimes do.

Craig: [00:55:00] Definitely.

Chris: And so, you know, I wish we had more time, Craig really getting into some beautiful black holes there. But hopefully we get the opportunity to speak again sometime.

Craig: I'd be, be happy to. Be happy to.

Chris: And so before we depart, I'd just like to ask the kind of token question that always comes at the end of interviews, which is where can our listeners find your work?

And I'm pretty sure you had a book that came out last year entitled, Goetic Atavisms, if I'm not mistaken.

Craig: Yes, I did. So you can find me on my mostly moribund, but strange little blog at cold-albion.net. And you can also pick up the book, which is, to be clear, more of an occult angle on this, but it also brings in the disability angle directly from the publisher Hadean Press or you could get it from, you know, the Bezos Behemoth, if you really [00:56:00] wanted. I am also not really on social media as a project, but I'm also on you know Blue Sky, so you can search me up there, or Mastodon, which you could always search me up there, and I occasionally post things on there.

Chris: Wonderful. Well, I'll make sure that all those links and connections are available for our listeners once the episode launches. And I very much look forward to reading Goetic Activisms myself. So, thank you so much, Craig.

Chris: Thank you, Chris.

On this episode, my guests are Jesse Mann (editor-director) and Tyson Sadler (director), the brains behind the documentary The Last Tourist.

Jesse is both a picture editor and director whose professional work has spanned commercial, tv and film projects. The Last Tourist is her second feature film as editor. Her first film, as both editor and director, Material Success, screened internationally and won the Audience Choice at the Canadian Film Festival and Best Film at the Canadian Film Festival (2012). Most recently, she both directed and edited the online horror mini-series “The Confinement” (2021). She is a member of the Directors Guild of Canada and an associate member of the Canadian Cinema Editors. Jesse has an B.F.A. from Ryerson University's School of Image Arts.

Tyson Sadler is an explorer, traveller and award-winning filmmaker. He has directed video content and documentaries for The New York Times, Associated Press, and The Huffington Post. His films have been screened at festivals around the world including Tribeca Film Festival, South by Southwest, The Edinburgh Fringe Festival, and the Toronto International Film Festival. An early pioneer i virtual reality documentary, he has worked tirelessly to use cutting edge technology to tell stories that build empathy around causes such as climate change, forced migration, and human rights.

Show Notes:

The Film’s Inception

Industry Polarity

Regulating Travel

Addressing the Root Problems

Greenwashing Animal and Child Welfare Tourism

How the Wealth Gap Increased During COVID

What was Left on the Cutting Room Floor

Homework:

WATCH THE FILM HERE

The Last Tourist Film Website | Instagram | Facebook

The Last Tourist Trailer

Jesse Mann's Website | Instagram

Tyson Sadler’s Website | Instagram

Transcript:

Chris: Welcome Jesse and Tyson to the End of Tourism Podcast.

Jesse: Thanks Chris for having us.

Tyson: Thanks for having us.

Chris: Thank you so much for joining me today to talk about your documentary film, The Last Tourist. So, it was released in 2022 to great reception.

And as you might imagine, many of my listeners have pointed me in its direction. And after watching the film, I found myself really grateful that people finally approached these themes in the medium of documentary filmmaking and with what seemed to be a budget to do justice to what those themes confront.

And so first I'd like to ask you two how The Last Tourist got started and what the inspiration behind the film's creation was and how did you decide to write a treatment for it?

Tyson: Ultimately, you know, I think the inspiration for The Last Tourist came from a combination of personal shared experience and a shared passion for travel and particularly responsible travel.

You know, in early 2018, I was approached [00:01:00] by the executive producers to write a treatment, for a short film around responsible tourism in the country of Peru. And through, you know, some follow up conversations, we sort of quickly realized that we had an opportunity because, a large scale documentary, on the subject of responsible tourism just didn't exist yet.

I mean, we have wonderful films out there which challenge our conversations with our relationship with climate change and our relationship with our food source like An Inconvenient Truth or like Food Inc., but we didn't at that time yet have a documentary which really challenged our perceptions of the global impact of the travel and tourism industry and so over conversations with with our team and the producers we quickly realized that we had a unique opportunity to make "An Inconvenient Truth" for the travel industry and in early 2018, we seized on that opportunity to explore the positive and negative impacts of tourism on destinations.

Jesse: And I think just to add to what Tyson was saying, I think originally [00:02:00] it started off as a short project and yourself and the executive producers who brought us together kind of pushed for it to become the large scale project that had ended up being filmed in 15 different countries or 16 with 400 hours of footage.

So, sometimes you don't know, especially myself as a co-writer and editor, when you come on to a project, in the initial stages, you think, "Oh, you know, this is wonderful. It sounds like a great project." I had been an avid traveler, lived in a few different countries over 20 years and I thought, yeah, this is a story that needs to be told, but I will say in no way in the beginning, did I ever think it was going to be, and I think Tyson didn't either, was it going to be such a huge project.

And you comment, Chris, on the expansiveness of the subject and the different kind of facets of the tourism [00:03:00] industry we were able to look at.

And really I have to say that I'm happy that we got to touch on all those points and to the chagrin of my personal sleep and Tyson's as well, but it started off small, I have to say that, and it grew into something tremendous that I think we're very proud of.

Tyson: It really was a natural progression of our desire to raise awareness about responsible tourism and its consequences. We had our world premiere, honestly, I think it was about two years ago now at the Vancouver International Film Festival, two years ago. And a little over two years ago, a little over two years ago.

And the film is still doing a festival run. Just last weekend, Jesse was at the the Innsbruck Film Festival and it's still been getting a wonderful response, great conversations around it. And we're streaming on platforms around the world, you know, Crave in Canada, Hulu in the U.S., Amazon Prime in other countries. I was just in French Polynesia and was able to find our film on Amazon Prime, which was really delightful [00:04:00] to see that.

Jesse: Yeah, it makes us happy as filmmakers to know that the story that we spent a lot of time trying to create in a way that we thought would connect with audiences worldwide is actually getting out there. And so it's really nice to be speaking to you on your podcast as well and kind of extend that out to potentially more people who haven't seen the film or some who just want to talk more about the topics.

Chris: And I wanted to ask you two, given the fact that the film was released, you know, still very much in a pandemic during the, the COVID 19 times what the reactions were given the fact that tourism had ground to a halt in that time you know, I received a lot of Mail regarding your film, like, ah, you have to check this out.

You have to watch this, right? And so a lot of people really excited about the project, about the film. But then I guess I'm also curious about[00:05:00] if there was much of an industry backlash in regards to the degree of sincerity perhaps around which the film exhibited these kind of deep and sometimes dire consequences that visit themselves on places and people in the name of tourism.

Tyson: Yeah. I think the reactions to the film have been in my experience, almost entirely positive. But people don't come to me with criticism, they come to me with congratulations, but I think there's a lot of individuals in the tourism industry and sponsors that have really welcomed our film, The Last Tourist, as a necessary and eye opening piece of work.

It sparked a lot of interesting conversations and prompted the industry to, in many ways, I think, reevaluate some of their practices. You

Jesse: If we back it up to when we were just when we were meeting with all of the different professionals that we interviewed across the different facets of the tourism industry, I mean, when you and I were writing the story, there were so [00:06:00] many different conflicting opinions on how to solve one issue that we still come across that sometimes when we meet those industry experts outside of, let's say, film audiences.

Because When we were writing it, we had to kind of decide which side of the coin we were going to follow through our story with, and whether it's a topic of let's say regulation, that was a topic that Tyson and I had a lot of conversations about when we were making the film because the industry in itself is kind of very polarized in terms of regulation.

There's some strong proponents within the tourism industry who want regulation. And then there's some who are very against it. And Tyson and I had a lot of conversations about that. And I think we still do when we meet certain industry professionals out there and I think that's a really important topic as well.

[00:07:00] Now that you are bringing up, post covid and the pandemic where we saw kind of what happens when things are shut down. You know, we see both the positive and the negative. I mean we mentioned it in the film, but almost every single person that we interviewed in our film lost their means of income during that time. Gone.

And at the same time, the world experienced kind of you know, a refuge from, you know, airplane emissions and damage to destinations. And, you know, these were calculable things like we could see that this was a definite impact. So, I think there's these kind of topics and these conversations are where we see a lot of polarity.

And I think that we tried our best to focus on the people and the developing nations in our story. But, there are a lot [00:08:00] of stories that were left on the cutting room floor and so it is good to discuss them after in a podcast like this. I know that's kind of a long winded interjection, but I do believe that we do have some polarity for sure Tyson and I have come across, but just not in terms of what Tyson is talking about, in terms of not not so much with the audiences It is more a bit in the industry.

Tyson: I'll share an observation. During the process of creating this film, we interviewed literally dozens of travel experts, you know from academics to tour operators across the industry.

It's universally recognized that responsible tourism and sustainable tourism is a good thing. But then when we dive a little bit deeper I found a very fractured kind of industry because everybody believes that they know how to do responsible tourism, right. And everybody else, often, isn't executing responsible tourism correctly.

And so, on a foundational level, sure, we all believe in responsible tourism, but I think, the approach at how we get there isn't universally accepted, throughout the industry, and I think [00:09:00] that that's, on a basic level, we kind of explore those themes in the film as well as we interview people who kind of take different approaches to how to engage responsibly with tourists and host communities.

Jesse: And we had to make some hard decisions, obviously based on the research that was coming in on what side we wanted to promote in the story. But sometimes I think it's fair to say, Tyson, if you agree with me that we did try to leave it a bit more open for audiences to try to make their own decision based on what we had learned, because it's not always an easy answer for every situation.

It's quite nuanced, I think.

Tyson: Absolutely.

Chris: And you mentioned Jesse, regulation. In terms of the people you interviewed and your research, generally speaking, what does that look like, or what might that look like in particular locales or within the industry?

Jesse: Well, I think we've seen quite a bit of it post pandemic because where we thought there was going to be [00:10:00] an ease back into traveling that has not happened. All the reports are coming back in that tourism is back up in droves and a lot of the same problems, if not more are back with travel again.

And so we've seen places like Machu Picchu has started regulating the amount of people that are able to visit annually. Worldwide, there's different popular tourist destinations who have decided to limit the amount of tourism and tourists that come to certain destinations.

You know, I think when it comes to destinations, we just have to be really careful that it doesn't become a tax that is elitist because that happens a lot with regulation across the board. You've seen it with cigarettes, you've seen it with airfare as well. You're paying a higher price for travel.

And although I do believe personally and Tyson, you [00:11:00] can speak to this as well, but because we haven't discussed this recently, but when you put a strong tariff or tax on travel, I think it is important, but I think it has to be calculated so that it's not elitist because if we only have people traveling in the world who can afford it, if it becomes so unaffordable, this is totally against the core value of travel, which is to unite all people of all different socioeconomic statuses and really connect with different cultures and people, and if it's just suddenly becomes for people who can afford a really overpriced flight, I think that will completely take away the value of the core value of travel.

But I do strongly believe that, and this I think is a very controversial thing to say. I do believe that things have to be regulated and there has to be something done, especially about the amount of flights that are happening on this planet. Because, you know, for instance, I don't know the statistics for Canada, but I was looking at it the other day for[00:12:00] the UK.

And I think something like 70 percent of all flights in the UK are taken by 15 percent of the population, and I don't doubt that that's very similar for a lot of the Western world without knowing all the statistics specifically, so I think that that has to be really taken into consideration when putting out regulation in terms of flights or destinations and such.

Chris: Yeah, I've thought about it quite a bit as well, and the elitization of travel, and this understanding that, well, we remove subsidies, for example, for air travel or other things, that we'll just have rich people flying around the world, which is more often than not the case already. Most flights are undertaken for business travel and that's a huge thing that I think most people don't know about, but instead of getting people with corporate backed funds or just rich people flying around the world, we're obviously looking for people with strong principles and good behavior to be the ones [00:13:00] traveling.

But then how do you measure that? How do you quantify that in a way that honors the kinds of worlds we want to live in? And it's not just this like, oh, it's impossible. Sure. And we could take that understanding that to quantify such a thing would be next to impossible, but then it could also open up these kind of doors of imagination where in like what kind of infrastructures would we want to put in place that were not maybe Government sanctioned or not maybe top down, but actually from the bottom up, creating these kind of international or intercultural bonds and practices between people that would allow not just for the kinds of people who locals in quote unquote "destinations" want to receive to be able to travel, but then also to create the conditions whereby that kind of, for lack of a better word, behavior or principles could be deepened in the world.

I mean, it'd be extremely difficult to, [00:14:00] to manage, but How would you quantify that? How would you measure that?

Jesse: Yeah, and I think that's such a, such a complicated issue and I love what you're saying though. I think it's absolutely wonderful. And I do think it's possible to move in that direction.

I'm not sure I have the answer for that and maybe Tyson wants to speak to it, but I also want to say that something that I think could be part of the solution is also promoting train travel as well. And I know that that kind of that stops at domestic. But at the same time, you know, I think governments should be allocating a lot of funds to push train travel to create and develop train travel and to also subsidize train travel more because it's just a wonderful way to reduce emissions and to actually continue allowing people to travel.

Tyson: Yeah. There are some countries here in Europe, Jesse, and I think Europe is just far beyond a lot of the rest of the world. Canada, I think we're still living in the dark ages, you know, when it comes to long [00:15:00] distance train travel.

Jesse: That's a shame. It hasn't been made a priority.

Tyson: It just doesn't exist.

Chris: Well, I'm curious also for you two how your own travels in your lives might have come to bear on your production or pre production and research in the film. Maybe you could tell us a little bit of how you've seen the world over the course of your life and your travels and if that came to bear at all in the making of the film.

Tyson: Personally for me, I traveled extensively, for 20 years prior to embarking on this film. I worked in the travel industry. I worked for an airline for many years. I was also a journalist and I've done work for several large publications, which allowed me to travel to very, some very remote and exotic destinations around the world.

This travel really exposed me to the beauty and the wonder of the world. But also the environmental and the cultural challenges that a lot of these destinations face. You know, the experiences, with travel for both work and for pleasure, I think they served as a [00:16:00] catalyst, for me just to delve deeper into this topic.

And so when I was approached about directing and writing a film on this topic, I don't think there could have been a better fit. Like it just, everything just kind of fell into place and I just felt like I was really well poised because prior to that I had traveled to 70 different countries in a number of different capacities.

I had personally engaged in a number of behaviors that we are critical of in the film in terms of animal interaction, you know, interaction with other cultures. And my travel through two decades was really an eye opening and learning experience for me. And what this film really is, I think for me and in many points in the film is a reflection of my past travels and things that have been illuminated in my mind in terms of what are some important aspects that we really need to address if we want to be more conscious and responsible travelers.

Jesse: And I think from my end I surely [00:17:00] had not traveled to as many destinations as Tyson. But I did indulge my wanderlust in my twenties and thirties. I lived in a few different countries, Holland, South Africa, Germany, Canada. And I think that the absolute best aspect for me personally of travel is meeting the people.

I absolutely love meeting people in different cultures and seeing the differences and the similarities and learning the wisdom as much as I possibly can in such a moment of my life, when I'm in a destination, if it grants me such a gift. And I think from that, I still do have such a deep, deep gratitude to my privilege and being able to travel in and meet such people.

I've made such beautiful friendships over the course of 20 years and many I still keep in touch with across the various places I've lived. And I think that when you come back, [00:18:00] perhaps from living in different cultures in different countries and you come back to your home, the place you were raised in and where you were born and where you were raised culturally, and you can note the vast differences, and it's not a negative thing, but you start to pick up on the ways in which many people can see different cultures or different countries in a way that is completely disconnected from the actual truth and and this knowledge often comes with privilege.

I was privileged enough to be able to travel to these destinations to meet certain people and to dissuade certain prejudices, but not everyone can. And so part of this film, I have to say, ironically, is that if you can't travel, this film is also a wonderful film to watch because it's something that you can meet these people [00:19:00] in these destinations.

You know, there's so many places that I've been to also that are so many places I have not been to that were featured in the film as well. And with documentary filmmaking and making, and especially as an editor, I really do feel like I get to know these people so well, and I don't think that's just exclusive to myself.

I think audiences, hopefully, if I've done it correctly, if Tyson and I have, have made the film correctly, that these people's hearts have come through in the film. And, this is something that Tyson and I really worked hard on. And I'm sorry if I'm deviating from the question a bit, but it does connect very deeply to my love of travel is is people and also my love of editing people and so it was something we worked really hard to focus on is how do we give these people a podium.

They have their voice there. They're saying their truths. How do we give them a podium [00:20:00] and as the white filmmakers who are coming into different countries, how do we take a step back and really let them preach their wisdom? And so it was a balance for us really in finding the right voices, obviously speaking to the right professionals and speaking to professionals within different cultures that you see featured in the film and really making sure that their knowledge, their voice, their direction was giving us direction on how we edited and formulated the story and stories of everyone that we met in the travels of the production as well.

Chris: And on that note, I'm curious for each of you, what was the most important topic or theme that came up in the film for you personally?

Tyson: For me, maybe it's an echo of Jesse's sentiments there, but really it comes down to the impact on the communities that so graciously host us when we when we do travel. Travel you know has you know has an encyclopedia [00:21:00] of challenges that come with traveling responsibly unless we address the people. And I think we address this and the the film addresses this, but we can't begin to you know to start focusing on the environment unless we first focus on the communities who are there and helping them emerge from poverty. We can't begin to focus on how we can solve the problem of poaching in the African savannah unless we first address the root causes of why it's there and how it affects the host communities and how poverty affects people's decisions to be involved in this trade.

Jesse: That was something that Jane Goodall was was really adamant about speaking in the film about as well

Tyson: Yeah, and so to answer your question Chris, I mean ultimately it comes down to the communities and the people, the humanity of it all. First, we need to address the human aspect and then we can address the secondary aspects of what it means to be a responsible traveler.[00:22:00]

Jesse: So for me, personally, the most incredible voices in the film that when they came in, I just thought, "oh, wow," were definitely Lek from Elephant Nature Park and one of our contacts in Kenya Judy Kefergona, who ended up being one of the main speakers and narrators throughout a huge portion of our film.

These two women were just heroes. Like just with Judy, with the words that she was able to express for the people working in not just only the tourism industry in Kenya, but the people of Kenya who were vulnerable to unethical tourism, and then speaking to so many different subjects that were connected to so many different stories worldwide with such eloquence and such power and such knowledge [00:23:00] and encourage really, I think.

She spoke about these topics. I was just enamored, just blown away and so grateful for her coming onto our film and Lek Chailart is just a modern day hero. She is the tiniest woman with the biggest heart who when I saw her story in our film against the backdrop of these beautiful giants, these elephants that she has rescued. And essentially she's an elephant whisperer in the truest sense of the word. And it's just such a magical thing to see.

Listeners won't be able to understand this. I'm getting goosebumps when I just talk about her and this was the kind of thing that when Tyson and I were looking through footage and looking through stories that we were looking for, "Oh, that's the moment, ah! the moment. I got the goosebumps. That's it. It's there.

And we found it in the stories, not just these two women, everyone you see featured in the story and some that were left on the cutting room floor, unfortunately there that gave us beautiful insight that we still used in crafting the story, that just wasn't able to [00:24:00] make it into the actual film for timing constraints.

But really, I would have to say that these two, it's not specifically the stories, although both of them touch on really important stories, including child welfare and animal welfare, which to me, those two stories were really close to my heart. And we felt really strongly that they needed a really important part in the film.

But it was really these two women who I just felt so grateful for in the film.

Chris: I mean, the, the chapter on animal welfare was quite devastating for me in part because it had reminded me that in my early twenties, I had visited Thailand and I had gone to an elephant sanctuary. Not a zoo but a sanctuary, and had the opportunity to ride an elephant for a short time, and I felt really uncomfortable probably because I was on top of an elephant, just the kind of immediate awkwardness of such a thing, having never seen one in person, having never [00:25:00] experienced that before, but also kind of like, "what am I doing here?" And so, that part of the film really kind of opened up for me why I felt that perhaps existential discomfort, not just about being on top of an animal of that size, but in the context of the dynamic, you around how that was happening and why that was happening and not having the context for it so long ago.

And of course, this is one of the things that we touch on in the episodes, in the interviews, in the podcast, is how can we come to understand these things when our visits are so short in these places, when we are only in a place for just a very brief time and there's really no context for the history and the culture and the political dynamics that surround these things.

And then, most travelers, most tourists just end up leaving and the consequence of one's presence on the scene is kind of forgotten, at least by the tourist or traveler. Yeah, so thank you for [00:26:00] for that.

Jesse: That question did come up actually at the recent screening of the film in Innsbruck at the Nature Film Festival, whereas someone in the audience asked very specifically, even though it would be great to stay at a destination for a long time, most people are, saving up for short travel when they have time off work. And they need to take this kind of tour because they can only afford this one. And what do you say to those people who want to travel better, but feel like they're kind of stuck or don't know where to go.

But I would say in short, I think that touches on an issue that we have in the modern world with a lot of things. We are all overtired, overworked, and we don't have time to be ethical, we don't have time to do the research, we don't have time to investigate, if anything is against our core values, and we don't have time to and I get that, you know, it's not easy for everybody.

And if you do have the [00:27:00] time and you are able to really do a deep dive then you're very privileged, because you have the time, which just means that you have the money. So we did try to give a lot of smaller tips at the end of the film in terms of how you can do smaller acts of, of kindness and of conscious traveling, to travel local, to put money into local economies to make sure that you're not requesting your sheets to be washed every day, making sure that you're traveling using reusable, to make sure that you're and I guess this goes into a little bit more of the extensive questioning is to ask the destination that you're traveling to what their policies are in connection with the locals, in connections with the environment.

Unfortunately, there is a lot of greenwashing in tourism. And you know, that's in all industries right now worldwide. So it's not going to be so easy for someone who isn't an investigative [00:28:00] journalist to really find out the truth behind it all the time, but we can do our best.

And there are quite a few links on the website thelasttouristfilm.com where you can see some of the different organizations that we spoke with that have lists upon lists of different collaborating companies that you can look to that can can show you places that are not greenwashing or that are working with locals, but back to the idea of taking the time and it is about taking the time, whether it's an hour even, just to take the time and do a bit of research and this especially comes back to the topic of child welfare and people who are still, en masse, volunteering worldwide to orphanages and orphanages where children have existing family members and that these orphanages have become of monetary value to developing nations [00:29:00] because they make money and it's really easy for us to pass judgment on places that do this, and it's definitely wrong, but if we as travelers are going there and saying with our travel dollars, this is something we want to invest in, then people in developing nations are going to say, this is how I make money.

And it's the same with animal welfare. You pay for an animal sanctuary that you haven't done the research on. They're going to keep perpetuating that cycle. It's going to be the same with child welfare. So, if you do want to be ethical, you have to fit in a little bit of research in your travel time. And that's it. And I know it's not so easy for everybody.

Tyson: Yeah, I'd like to expand a little bit on a theme that sort of both of you have talked about. Jessie, you had mentioned greenwashing. Chris, you had mentioned that you had been to an elephant sanctuary in Thailand. One of the most memorable takeaways that I had from this film is just the massive amount of greenwashing [00:30:00] and deception that exists within the industry.

I came to know a lot of companies that appeared to just be normal travel companies doing the same thing that has been going on in the travel industry but marketing "green" although nothing really changes. It's just their marketing strategy that's changed. If we look at, for example, in Thailand, there are a number of places that call themselves an elephant sanctuary, an elephant retirement home, an elephant rescue center.

And we can't rely on those names anymore to know that the service provider is giving us an ethical experience. We really need to ask deeper questions. It's the trend in the industry now to use this type of language, " sustainable," "responsible," "eco," all of these buzzwords.

And I've just come to find these completely meaningless, in those terms. We really need to ask some deeper, more challenging questions of these experiences and the tour operators and the service providers to actually know whether what they're doing is ethical or not because it is very easy to call yourself a [00:31:00] sanctuary, when in fact, it's the complete opposite. If it truly was an elephant sanctuary, we wouldn't be able to ride the elephants, in that place and they would be providing them a life of dignity free from exploitation.

And it's the same with children. Calling these places orphanages ,I think it's a misnomer. It's incorrect. You know, 70 percent of children who live in these quote unquote "orphanages" actually have at least one living parent.

But it's all under the guise of trying to gain sympathy from the traveler. "Oh, come see an elephant at a retirement home. Come see a child at an orphanage." It's just a piece of marketing that doesn't reflect the truth. We have a lot of companies doing the same unethical practices they've been doing for decades.

However, they've just really changed their marketing to appear more green.

Chris: Yeah, it seems to be a never ending cycle where responsible isn't good enough, that now we got to be regenerative. So many of these words just end up becoming, marketing tools.

Tyson: I'm hearing that word a [00:32:00] lot more these days as well.

Chris: Yeah, so how do we proceed, not just with a degree of dedication towards research and, and and planning, but also deep discipline as to how these words are unfortunately, as you said, becoming kind of meaningless in their significance..

I want to take a little turn with you both to ask about what happened as the film was going through post production and its release because most of the footage that you have is quote unquote pre pandemic and the COVID 19 pandemic hit, obviously, in 2020 and from what I understand your team was entering into the post production process and, of course, tourism ground to a halt almost completely, worldwide.

And throughout the film, there are people that you two interview that contend with the consequences and context of tourism and look [00:33:00] to a more honorable path that it might take. But I'm curious in regards to the people that you did interview who had found a degree of success and perhaps within a more small scale, a more honorable way of doing tourism that those flights, those trains, the reception of people in their villages went from a hundred to zero, basically overnight.

So much of the dire consequences of tourism revolve around or end up as exile, local people can't afford to produce food anymore in their places. And the education systems kind of move them towards getting jobs in the next city or even in other countries, and I'm curious in the context of the film and I guess the treatment that you put forward, you know, never perhaps thinking that something like this could happen. What was the fallout among the people that you interviewed in regards to their understandings of tourism and if it was [00:34:00] still this kind of for lack of a better word, golden goose or calf or sacred cow that they could rely on for the rest of their lives.

What did you hear kind of in the ether as you were doing that post production?

Tyson: I think it substantially expanded the wealth gap. I think during COVID the people that were hit the hardest are the people in the tourism industry that often are paid the least.

Depending on what their jobs were, they were the ones who were suffering layoffs and they were the ones whose businesses couldn't afford to sustain themselves. And so I think, for the most vulnerable populations, the pandemic was absolutely devastating.

People couldn't afford to put food on the table and pay rents, not just, I think, in developing countries, but even in the developed world. Airlines were laying off massive amounts of employees. Hotels were cutting staff. This was a global challenge that affected everyone.

However, at that same time, we did hear stories that, you know, CEOs of major airlines were taking million dollar bonuses[00:35:00] for cutting costs. And that was an observation of mine, through that experience, you know, that the people who needed tourism the most for daily sustenance and to put bread on the table were the ones who were absolutely the most affected and the people kind of at the top of the tourism industry were still fine and they were also taking bonuses, which really bothered me just because the wealth gap just seemed to get further and further apart through that.

But we do know, with the stories, that were featured in our film... there's a wonderful lodge in Ecuador, a homestay that we look at and they lost their income during that time.

The elephant sanctuary in Thailand, the one that does do great work, not one that greenwashes an elephant sanctuary but they lost a lot of revenue where it was very challenging to feed the elephants and to house the elephants because they didn't have that revenue coming in to support the project.

Jesse: We were hearing in in Africa, right?

Some of the rangers [00:36:00] were who were placed in defense of the elephants and animals and rhinos and such were just gone. They just weren't there anymore at that time because if they're not getting paid, they can't stay there. And so poaching also went up in those areas as well.

But you know, I think that in terms of what the positive was, I think a lot of people were hoping that post COVID that there was going to be hope for change, for renewal for doing things differently. And I think this was in when we were in post that this was maybe, potential to show people how things can be different by showing kind of the polar opposite and the effect and also showing how intrinsically connected people's livelihoods are to this industry and how vulnerable they are to massive change like this. I mean, the Dominican Republic that has [00:37:00] almost 90 percent of their GDP related to tourism?

Tyson: Island nations are the ones who are most affected by tourism. You know, the Bahamas, the Dominican Republic. The Caribbean islands specifically. I don't know if it's as high as 90%, but the vast majority of their GDP from island nations comes from the travel and tourism industry, and they were certainly hit the hardest during the pandemic.

Jesse: And so I think that we can see from that, I think the hope for us during post production was, okay, you know, this is a horrific blow to the people most vulnerable in this industry, but if we can get this message out after the pandemic, perhaps this could be something that could really change. And to be fair, change is slow sometimes and I mean, it's wishful thinking that post pandemic right after that suddenly everyone was going to become ethical travelers but I see so much potential just in the discussions online the people that we're [00:38:00] meeting at different screenings, the interest that we're getting worldwide, just to have these conversations and see that there is an interest in change.

And when you talk about moving change, it does often come from the people, and I think, across the world over the past few decades, we've all been seeing again, I think our power as people, as citizens, as individuals, and the power that we have to come together over certain issues that we feel need radical change and even if it is slow change, I do see the inklings of that change happening within the tourism industry and I think it's really positive.

Tyson: You still have a lot of work ahead of us.

Chris: Amen. I think that's really, really important and, and perhaps fits properly inside of the context of the dominant culture, at least of North America or the quote unquote West, wherein, the pandemic also produced a deepening of the [00:39:00] culture of "everything now."

Suddenly it was like, "okay, well, I can't go out here, so everything has to be deliverable, and at the tip of your fingers, right? And what might come with that is this notion that, we also expect social change to happen overnight. Right? And that it might be overshadowed by this kind of dominant culture of wanting everything now and also the unwillingness to do the necessary work, which is sometimes generational.

Right? Not just a week or a month or a year, but generations.

In that regard, the themes of the film are extremely broad and you go into a lot of detail and depth with each. So I'm very grateful for that, but I'm also curious what might've gotten left out.

What might, one day end up on a director's cut of the film.

Jesse: Oh, so much.

Tyson: Ask the editor.

Jesse: Oh. Well, I mean, you had so many stories that you brought [00:40:00] to the table that were beautiful, beautiful stories. Forgive me. I don't remember his name and you'll remember Tyson.

But one of the.

Tyson: I know who you're talking about.

Jesse: Oh, do you? One of the men you interviewed at the UN had a really beautiful story to tell. And then we also had a really beautiful story from Costa Rica. An animal welfare and environmental story. Oh, my goodness. There were so many stories.

Tyson: We had a wonderful story from Cusco Peru with an organization that was putting the first female porters on the Inca Trail and really fighting for gender equality on the Inca Trail.

Jesse: What was that company's name again, Tyson? Well, the reason why I bring it up is because it's so unique that I just think, "oh, we should definitely highlight that to listeners" because they were taking female porters and they were reorganizing the whole industry based on their [00:41:00] precedent because they were treating porters with dignity, with safe conditions, with, valuable wages and this is something that's just not done across the industry on the Inca Trail with the male porters and there was some really, really horrific footage that we came across of the way these porters were living just not too far from where the tourists were sleeping comfortably in their tents. And this is a wide practice across the industry and Miguel from this company Evolution Treks and the gallon, do you remember his full name, tyson?

Tyson: Miguel Angel Gongora

Jesse: from Evolution Treks, yeah, a wonderful, wonderful man who was really, really passionate about changing the industry. And we spoke with many of the female porters, and yeah, that was a story that we were really, really sad to lose that [00:42:00] story.

Tyson: Yeah. Yeah. With only 90 minutes, you know, we yeah, really had to make some challenging decisions on what to be included in the film and I really feel that a 90 minute film can scratch the surface, it can spark some interest in a number of these themes, but certainly, and maybe that's next steps for us, but I certainly think that what this the subject matter, deserves is a series, you know, cause we could dive much deeper.

Jesse: Tyson and I have been talking about it.

Tyson: Yeah, we, we can dive much deeper into each of these subjects and create a 90 minute doc on each of them. And so, at some point in the future, we'll be making some pitches and writing some additional treatments into how we can make a six part series and expand on the themes in this film, you know, from the environment to gender inequality to animal welfare and everything deserves a lot more time, but hopefully, what we've done with this film is just been able to spark a number of conversations and inspire people to go and do some additional research [00:43:00] into how these themes impact these communities.

Chris: Yeah, well, thank you both so much for that. I have a lot more questions, but maybe that'll also be saved for a sequel.

Jesse: Yeah, we'd love to speak to you again, Chris, if you'd like, in the future.

Chris: That'd be great. Before we finish, I'd like to ask you what might be next for you two in your respective filmmaking and writing lives?

Tyson: My world currently revolves around photographing wildlife particularly large wildlife. Yeah, I've been spending a lot of time traveling recently and in the ocean. I mentioned to you, I mean, tomorrow I'm hopping on a flight and I'm heading to Norway to go photograph large marine mammals in Norway. So that's that's where my life is taking me right now is in pursuit of wildlife filmmaking and photography.

Jesse: Although I wish I could, I could say similarly, I right now my life is a little bit calmer. I had a baby 20 months ago. So, I've been on an extended maternity leave [00:44:00] and I'm currently just in development of projects for the future.

I finished up this project in full right before my child was born. And I still have a few projects that were finished up recently, but as of the moment I'm completely in development and yeah, I really look forward to developing something with Tyson in the future in regards to what he was talking about a series on travel and on a lot of stories that we were so passionate and so blessed to come across, but that we just didn't have the ability to give the podium to in our film, but yeah, so I'm really excited for the future and just coming from this festival that I was at recently, I'm just so invigorated with the energy of the audiences and the passion to travel better and to demand better travel from the industry and from travelers as a whole. So this just really gives me a lot of hope.

Chris: Well, congratulations on your [00:45:00] motherhood. Thank you. And having a little one in your life and this work and Tyson and the opportunity to be able to travel as you do, and to try to honor the lives of those beautiful four leggeds and no leggeds and the tailed and finned ones. So finally, how can our listeners watch The Last Tourist? Are there any screenings coming up?

Jesse: Definitely on the website, thelasttouristfilm.com, right when you go to the webpage, there's a whole list of all the different avenues you can watch the film.

But maybe Tyson could elaborate more.

Tyson: Absolutely. Yeah, you can connect with us on Instagram at Last Tourist Film, as well. We're just kind of wrapping up the fall festival season before we do some additional screenings next spring. We just wrapped up in Germany and Iceland.

I think streaming is the best way to find us, in Canada we're streaming on Crave. In the United States, we're streaming on Hulu. Delta Airlines, Emirates Airlines. In other countries around the world, you can also find us, I [00:46:00] know in France, in French Polynesia, Hong Kong on Amazon Prime. And there's a number of other markets that the film will be opening in very shortly which is really exciting.

It's not available everywhere, unfortunately, around the world, but if you have a desire to see it, you know, please get in touch with us and we'll do our best to make sure that you have an opportunity to see the film. You can host a private screening. There's a number of ways that you can see this film, but please let's keep the conversation going.

Let's get in touch. I'd love to hear from a number of the listeners, and let's find a way that we can allow everyone to see this film.

Jesse: And what's been really exciting is we've got a lot of interest from schools. So, educational screenings have been happening all across the world, and that's just been amazing.

Those are the best for us, I think. And I would just say, if any of the listeners have any further questions for us, we're always open to taking questions and chatting. Personally, Tyson and I can both be reached at our Instagram. So you can I think Tyson's is @TysonSadler, and mine is [00:47:00] @JesseMann, two S's, two N's. So if you want to leave that for your listeners, they're welcome to contact us. And anyone who's listening can contact us directly that way, who want to host a screening or find out ways to watch.

Chris: Absolutely. Yeah, I'll make sure that all the websites and handles are available for our listeners at theendoftourism. com.

And on behalf of them on behalf of myself, I'd like to thank you both for joining me today. Your film is incredibly inspirational, necessary, and deeply important for these times and I don't doubt that our listeners think the same. So, I wish you the most beautiful paths ahead on your travels with your families.

And ...We get the opportunity to speak again sometime.

Tyson: Thank you, Chris. This has really been a meaningful conversation. Thank you.

Jesse: Yeah. Thank you so much for giving us this space and I wish you all the same.

Chris: My pleasure.

On this episode of The End of Tourism Podcast, my guest is Macià Blázquez-Salom, a professor at the University of the Balearic Islands, who specializes in the Geography of Tourism, Territorial Planning, Sustainability and Degrowth. He utilizes his teaching and research activity in the environmental movement (and vice versa), and through his activism in the Grupo Balear de Ornitología y Defensa de la Naturaleza (GOB) and Alba Sud.

Show Notes

Macia’s Journey in the Balearics

The Beginning of Mass Tourism through Currency Devaluation

Contradictions in Mallorca

Cocoon Tourism in Spain

You Want to Work in the Balearics, You Have to Sleep in a Tent

Boosterism and Green Boosterism

Degrowth Definitions and Contradictions

Imagining Other Modes of Travel

Imagining Other Modes of Resistance

Homework

Google Scholar: Macia Blasquez

Orcid: Connecting Researchers with Researchers

Macia Blasquez’s UIB Site

Transcript

[00:00:00] Chris: Welcome Macia, to the podcast. From what I've been able to dig up around your life and work that you've been studying, tourism and its contradictions for a very long time. Now, I'd like to ask you what drove you towards a career as a professor and critic of the tourism industry?

[00:00:24] Macia: Well, in fact, even before finishing my degree, I was involved in social movements here in the Balearics, in Mallorca, particularly. I was member of the committee of the volunteers collaborating with the GOB, which is the biggest ecologist group. Then by the eighties and perhaps influenced by this collaboration, I decided to study geography and to analyze the relation in between tourism and natural conservation, because by then we had promotion after the tourism boom in the sixties and seventies.

The eighties Spain became member of the European Union and some of our politicians, they decided and they were promoting the Balearics as second residents destination for north European people, and this means that investment in the real estate market even increased with foreign people buying second residencies and promoting as well the promotion of more urban development for this purpose.

And that was written in the natural areas due to what we call "green" or "gray-grabbing" with new facilitation of land here in the Balearics. And this was the main aim I had to develop my research on this topic, with special planning and natural conservation in the Balearics.

Afterwards we had what we called the real estate bubble that began in the nineties and burst in 2008. And that was a period when I was more involved, particularly in the social movements. In fact I feel more related with activism than with academia. After the crisis with my age, I took the decision of giving support to younger people in the social movements and devote more time to the academia with colleagues Ivan Murray or Ernest Canada or Robert Fletcher or Nora Muller, other people who are working in this research group in the University of the Balearics Islands. But I still working with the NGOs Alba Sud, particularly the GOB, and other social movements in this region in the Western Mediterranean region particularly.

[00:03:03] Chris: I have some questions regarding these social movements that I think maybe we'll get to in just a bit.

But, I'd like to try to offer a bit of context for our listeners in part because before I heard of your name and before I interviewed our mutual friend Ivan, for the first episode of the podcast, I don't think I had ever heard of Palma or Mallorca before, even as someone who had traveled through Europe and many other parts of the Mediterranean.

And so I'm curious if you could give us a bit of background on how Palma came to be over touristed, or at the very least, what you've seen come to pass in your time there. I mean, I know it's, it is also historically has a lot of deep importance for the Spanish state and Mediterranean history culture.

[00:03:55] Macia: I'm sure you have heard about the dictatorship of Franco in the forties, fifties. Mm-hmm. Fifties. He was given support to the Luther in the second World War. And after the defeat, the technical support he had was coming from Opus Dei, was introducing tourism and real estate business as a way to have foreign direct investment.

And as a result, Spain had a very important development of, of real estate business in this new areas particularly related with sun and sea tourist resorts. Perhaps you have heard about Costa Del Sol, Benidorm in Costa Blanca, or Costa Brava in Catalonia. And the same for the Balearic Islands. During that period, in the case of of M we had a huge amount of new hotels being double developed.

And they were financed partly by people coming from North Europe, particularly from Germany. There was a novel accumulation of capital in that, in those regions that have had industrial development and investors realized that tourism could be a good business, introducing this way of consuming savings, consuming income for working class people in the UK, in Germany, and this is how in the Balearics we had the development of what we call the tourist boom in the sixties with hundreds of hotel being built up every month really in Mallorca, in Ibiza. Perhaps you have heard about Ibiza, right?

[00:05:52] Chris: And this is just to be clear, this is in the first decade of international mass tourism post-war, correct?

[00:06:01] Macia: In the Sixties, because the two first decades after the war, our regime, the dictatorship of Franco was defeated. I mean, they were given support to Hitler and Mussolini and Spain was set aside. And the model they were following was self-sufficiency. We became members of the UN United Nations by the end of the Fifties when Franco decided to take this option of promoting foreign investment, making the change of currency with the foreign currencies possible.

And it was through devaluation of the peseta, this means that investing from the UK, Germany, or even the United States, or for tourists coming to Spain, visiting our country, was so cheap due to this devaluation of the currency. And this way we had that mass tourism development and mass foreign investment, foreign investment and flows of people coming here for holidays and enterprises developing their activities for profit.

This was the beginning and the result were that after all those years, we now have eight hundred thousand tourist beds in the B alearics and we had 16.5 million tourists last year in the Balearics, 2022. And this is a huge amount of tourists for an archipelago that just has. 5,000 square kilometers, 1.1 million inhabitants.

Most of our tourists are coming from the UK. Let's say 25%. Germany, another 25%. This means 8 million tourists coming from Germany. Then we have 13% coming from mainland to Spain. And then we have people from Scandinavia, Norway, Sweden Denmark, the Netherlands. They come here looking for sun warm weather conditions during the summertime, particularly during the high season.

This is July, August, September. This is when we are having more over crowded beaches, traffic jams in the roads and the touristification of every single place in our islands. Because by the beginning, tourists were going particularly to the tourist resorts. But nowadays the countryside, natural areas, villages and, and even the historical center of the cities is being touristified.

You can find boutiques, you can find terraces of bars and restaurants, all of them changing very quickly, the landscape and the way of life of our places.

[00:09:17] Chris: At what point in your life did you arrive in the Balearics, in Mallorca, or are you from there?

[00:09:23] Macia: I'm from the Balearics. The mother of my father Fr was from Palma. And the parents of my mother were from M and I was grown here. It's quite common in places like Balearics to have roots, to have grown people is not moving that much. Right. I attended my degree and I finished my PhD thesis, and now I have my job here and this is common. We're not moving that much.

[00:09:54] Chris: Well, it's a bit of a blessing to hear that there are people in the world still who live in the same place they were born, which is more and more rare. I guess I'm curious, you know, over the course of your life then, in Palma, is there one thing that you might be able to single out as perhaps the most startling or biggest or devastating change that you've seen there?

[00:10:19] Macia: Yeah. Well in fact it has to do with my political position during that moment because we had a right wing go government from 2003 to 2007 with Lots of cases of corruption related with mega pr This means projects with a budget higher to 1000 million euros. They were projects to promote highways, to promote big infrastructure, transport infrastructure, a new harbors, enlarging the airport equipment.

Instead of refurbishing the hospital, they decided to build a new hospital. And this is nice, but at the same time, they were meeting and we have collected information about those meetings to arrange, Communicating in between big entrepreneurs and politicians. Where and how was that development going to be?

And they were changing this information to give advantage to the investors in a way which is nowadays considered as corruption. Many of those politicians are even nowadays in jail because of those cases. And during that period I was involved as a representative, as a volunteer giving support to the campaigns for the right to the island, demanding the politicians and the public institutions and the entrepreneurs not to follow with that promotion which was jeopardizing our land promoting socio-spatial segregation destroying natural habitats. That was the peak of the real estate bubble. Just before 2008 when I was involved. We were preparing something which is called a popular initiative to the parliament.

I was myself defending the initiative in the regional parliament which was in fact making a proposal not to allow more enlargement of the transport infrastructure, enlargement of the urban for instance, protection of natural areas. And that moment was particularly stressing, even violent with lots of discussions and pressures with people lobbying.

But now I feel I did something nice. We have some successes, therefore it was worth doing that.

[00:12:58] Chris: Beautiful. And I'm, I'm curious as well, I guess on a general scale on the island, how has civil society begun to respond? And I mean, we're talking about 60, 70 years now, so, you know, of, of tourism development there.

How has civil society, how has the government, the NGOs responded to this over tourism, and what, if any, contradictions do you see in those responses? You've already spoken a little bit about the corruption.

[00:13:33] Macia: Yeah, you're right. This is a very good question because I was a young guy perhaps having looked to the situation from an naive point of view.

And now that I see it after some time, I understand some contradictions. Perhaps the biggest contradictions that I see now is that, Fighting to promote natural artist protections, for instance, or fighting for a better environment. They took profit of our campaigns to find new ways to earn money, to take profit from the situation. This is to say that nowadays we see how what was the biggest threat, the gray grabbing, is now becoming another model to exploit the land and the people, which is what we call "green grabbing."

Capital and entrepreneurs and investors are taking profit of the land that was protected, setting aside urban development to promote a new image of the Balearics as a good refuge for capital investment and for the elites, and this is not that nice. After the time you realized that you were instrumentalized to promote the business of those that are nowadays refurbishing the hotels, a lot of investment is being devoted to the built environment.

Because the real estate business is even more profitable nowadays. And as it is becoming scarred because we have stopped the urban growth these houses and these buildings, whatever they will be, perhaps hotels, are becoming more and more expensive and people is being fired. The people is not any long being able to live in the villages because they are becoming too expensive or in the Catholic shelter of the city and people is not being able to follow living in the Balearics and they have to go to live mainland.

And this is a contradiction of the natural environment and the quality of life. It's becoming more exclusive.

[00:15:59] Chris: Yeah, this was something that our mutual colleague, Ivan, had mentioned to me at some point. He was referring to the way that after the lockdowns, during the pandemic, once the government travel restrictions were dropped, that there was this pattern emerging or seeming to emerge around the stratification of tourism towards elite either travel or investment.

So we could call maybe the elitification of tourism and tourism investment. And I imagine that's kind of what you're speaking to now. Is that correct?

[00:16:41] Macia: Yeah. they were talking about cocoon tourism. People looking for a secure place to spend their holidays.

At the same time, it has to be accessible. At the same time, it has to be sustainable. Now they are talking about circular economy, and the Balearics are leading this labeling, this branding, you know? Mm-hmm. It, it's like we, we are the best in the world to innovate in these terms.

We were defending the natural areas. Afterwards, there was a limit of the number of tourists beds. We have eco-tax cuts for the accommodation, which is then invested in mitigating the problems that tourism is provoking. Now we have this circular economy system applied to the hotels that are having public support to invest in energy efficiency.

And the result is that we have an elitization, we have elites grabbing built environment, grabbing land. And this promotes socio-spatial segregation in the islands. I imagine that it's the same that has happened in Bahamas or in Hawaii. It's like refugee for capitals and elites looking for security, looking for profitability, away from migration from the south because not that much migration is arriving to the Balearics.

The mainland spain is closer to Africa or the Canary Islands. They are much more closer to Senegal, for instance, but not that much amount of boats coming from Africa with migrants looking for better living conditions are coming to the We have many, many marinas with huge yachts, very expensive.

And this is another icon, you know, another example of the gentrification of the islands is a tourist gentrification. Second residences, good airport connections. The airport is growing and growing, that they are promoting more enlargement of the airport capacity, highways, rent al car and the local population is being set aside even more if you are not local, if you want to come to the Balearics to work during the high season, perhaps you have to sleep in a balcony or in a tent or in a car.

Because it's so difficult to find dwelling, to find, to find accommodation if you are working. Wow. Yeah. Prices are increasing so quickly. Hmm.

[00:19:38] Chris: On that note and in the context of these eco taxes and the island becoming a destination for this certain type of elitism I'm also curious about this term that Ivan introduced me to, that precedes a question that he actually wrote in for me to ask you. And the term that he mentioned, which I had never heard of before, is green boosterism or boosterism in general. Perhaps first you might be able to explain what Boosterism is for our listeners.

And then secondly Ivan was mentioning this in the context of Spain receiving public funds from the EU in order to redevelop the tourism sector. And so the second question, then what do you think the trajectory of tourism is in Spain with this extra money?

[00:20:36] Macia: The original government that allowed different ways to have new incomes coming from the tourist activity. One of them was tourist which is paid by those tourists using legal accommodation in hotels or in short term rental.

And they have another way to have this. Income in the regional government, which is if you want to open a new hotel or to create a new short term rental in your house, there you have to pay to have the license. 3,500 Euros per bed is now what it is. With this money, regional government has income, which is not controlled by the central government.

Perhaps you have to imagine that Spain is a federal nation, and it has a state, and our state, which is the Balearics is having control over this amount of money which is being collected through this status. In addition to this, as you said, European Union is giving support to the recovery of the Spanish economy with a budget, which is known as next generation.

Is the way in which the European Union is promoting boosterism to recover the activity, the intensity I mentioned you before. In 2019, we had 16 and a half million tourists coming to the Balearics, and the result of this boostering after the COVID pandemics was successful as far as we had again, 16 million and a half tourists come to the Balearics in 2022.

Therefore, they succeeded in boosting, recovering tourism as the most important activity in the Balearics. Half of our economy is based on tourism, 54% of our GDP. And this is as Ivan told you, something that our authorities are promoting. This is a way in which our politicians have decided to govern, to steer our economy, our society, going back to over tourism, going back to promoting the real estate business related with tourism as many tourists as possible.

Promotion in the places where tourists are coming from, particularly Germany, the uk, Scandinavia, or nowadays in the States because we have a new direct fl from Palma to New York since half a year ago. Therefore, boosterism is in this way understood promoting growth. And green boosterism is, related with dressing it with sustainability, with circularity, with security, accessibility and natural areas protection.

Greening that is increasing prices for people in Europe. Perhaps Magaluf is well known because it's a tourism destination for spring breakers, as you will say in the states. And nowadays, investment in hotels, refurbishing hotels is multiplying the price of the accommodation per 10. If you paid 40 euros before per night, now you have to pay 400.

And this is a mass tourism destination that was popular among hooligans coming from England and nowadays is being gentrified. Through this process of elitifcation.

[00:24:36] Chris: It's something that I wonder about from time to time, the increasing costs of travel and tourism being ways of certainly propping up the tourist economy or tourist economies, and then the real costs of tourism and how much of a discrepancy or a difference there is between those two things, right?

Because so many of these tourist bureaus and governments and hotels and businesses are claiming that they are now, or at least moving towards charging people this kind of true cost, but certainly the true cost of these things goes well beyond our ability to pay for them in money, in cash, right?

There are certain things someone, I think it was Deborah McLaren, someone who's been dealing with these issues for as long as you some, some 20 or 30 years. She said on that episode that there are things that you can sell that you can never buy back.

So I'm always wondering about, it's like, okay, well we have these eco taxes and you know, surely, a lot of them just go into the pockets of the rich or the government. But even if they are being spent in good ways is that really a way of being able to measure the consequences and the cost of tourism?

And so I wanted to take this opportunity to move a little bit towards the social movements that you've also been a part of there on the island. And to start with this notion of de-growth that seems to usually be set up in opposition to sustainability.

Sustainability at the end of the day is really only trying to sustain the industry. You can say that, oh yeah, we're sustaining people and the planet, but insofar as the industry succeeds and then so de-growth a term that in my part of the world. And I think among most tourists is, is kind of a stranger.

I think most people have still yet to really understand the depths of this term outside of perhaps over touristed places. But essentially, this manner of considering sustainability as keeping things where they are now, not reducing, not really changing anything, just giving the industry a more long-term success route.

I know there's a lot of definitions and opinions on this, so I'll turn it over to you momentarily. But this willingness to shrink the tourist economy, whether it be just a little bit or whether it be to an incredible degree. But there's a lot of different opinions on this.

And so de-growth becomes, in the last few years, in the last 10 years, something that really becomes a necessary possibility in the context of over tourism. I consistently come across reports and definitions that kind of vary in extreme degrees from what you've written as being neo Malthusian ideas, all the way to kind of post capitalist goals.

And so I'm curious, why do you think there is all of this confusion in regards to the definitions of de-growth, and how much of it do you think is, again, just another form of greenwashing a way of saying, okay, so actually we're gonna change things dramatically on a systemic level, but we're only gonna do so insofar as it serves the industry.

[00:28:16] Macia: Well, as you say it's so easy and it's so common greening the industry, the tourism industry, and giving support to those who have the power. And to those who get the benefits in economic terms. You can easily apply many different concepts, sustainability, circularity, or even degrowth.

I will say degrowth in terms of having less people traveling, but with higher income. And you can say, okay, this is degrowth. This is fake because it's not considering the roots of the problem. It is perhaps solving environmental problems. This is greening, but i t is increasing inequality.

Therefore, how can we make a definition of degrowth in a more appropriate way. There is another author in Barcelona, which is Giorgos Kallis. He's from Greece. He has been working in Barcelona for a long time. He has made a very good definition of degrowth. And he's establishing three particular characteristics of degrowing or degrowth political project.

First of all, looking for decreasing the amount of energy and materials per capital. They call it "throughput." Is the amount of materials and energy that you use for your everyday life, or in this case for your tourist activity. This means that if you are traveling with a private jet or you are spending 10 times more water gardening, this is the kind of tourist behavior that has to degrow.

This means contraction of the amount of energy and materials, but towards convergence because you cannot ask those not spending big amounts of energy and materials to contract. Those who are more guilty are the richest, you know, those who are spending more. This is the first characteristic.

The second characteristic of this, degrowth political project, is that it has to promote redistribution and equity. You cannot consider a solution for tourist destination degrowing in the number of tourists if working class, middle class is being set aside, is being displaced, dispossessed.

Therefore, this is the second characteristics. And the third one it is that the political project has to be planned and has to be democratic. People has to agree. Therefore, what is more important perhaps is awareness, the public debate, as you are doing with your podcast.

Chris, congratulations. I like it a lot and changing opinions and talking about it and promoting thinking in the long term, not today, for tomorrow, but Jorge Riechmann in Spain is talking about precaution principle, because if you just think about your everyday life and don't consider future generations and people in the south and animals, plants, beings in the world.

Therefore, the result is that we are behaving in an unsustainable way. And instead of degrowth, what we are going to have is recession without warning, directly to the collapse.

[00:32:08] Chris: Yeah. Or end without end.

de-growth, while it's something that you can look up and you can find in academic journals and articles and books, that it also shows up in the social movements. I think most famously among the Association of Neighborhoods for Tourism de-Growth in Barcelona. Barcelona, yeah. Right. And so we interviewed Daniel Pardo, one of the representatives of that group early on in the first season.

And just so our listeners know, Spain is by far one of the most overt touristed countries in the world. And so we see, generally, in places like this, in overt Touristed places, a huge amount of backlash, protest, and as well alternatives against or in the face of the tourist industry.

And so I'm curious Maia, about what kinds of social movements have risen up in Palma and what shape or form they take and what place you've played in them.

[00:33:13] Macia: We like defining that movement in terms of right to the city or right to the land, or right to the island because it's, it is the movement of residents who are defending our rights. Going to the beach or just having access to housing is becoming so difficult. And in Palma there is a movement called Ciutat Por La Vida, the City for Those Who Are Living There. Like in Barcelona, they have trade union of people renting housing because they have organized an association to defend the rights.

These are social struggles and we are also including the less favored people. I mean particularly people coming from Latin America or coming from Africa who are suffering the worst working conditions. And you can compare how those moving migrating, because they are looking for better living conditions are considering are considered by the system as those who have not right to do it.

And at the same time, the system in this case capitalism is promoting tourists which consists of people who is also moving and perhaps they are even looking for a place to live as well because they are looking for the sun or looking for the culture or the hospitality of Latin community in Catalonia or in And this is not just environmental, it's not just being possible to be solved through greening. It has a social meaning. And it has to do with the system. It has to do with the salaries. It has to do with the model that is being applied to solve the problems. And the model the capitalist system is growth.

The model in places such as Spain is more real estate development, more tourists coming. And we are seeing with phenomena such as the climate change or the rising prices of energy and the problems with migration, inequalities, growing inequality, the solution have to be perhaps out of the system looking for post capitalist solutions.

And in this terms, degrowth and degrowing tourism.

[00:35:52] Chris: Yeah. Sometimes I'll be talking to people here in Oaxaca or in other places regarding tourism and over tourism and what I think the end of tourism is or looks like, right? And certainly towards a certain degree of de-growth. And then I would, you know, also add for me personally abolition. Maybe I don't get that far. Maybe I do. And then someone often says " yeah, but what would we do without tourism," in a kind of angry, knee-jerk response? Right? And the question is always asked as if it's rhetorical, as if the question doesn't actually need to be posed, and if the answer doesn't actually need to be wondered about, right?

What would we do without tourism? And I mean mm-hmm. You know, I have to ask the person why that isn't the real question, why you aren't asking yourself, really, what would you and your family and your community dream into the world without having this kind of dependency on this economy that is essentially, extremely precarious and exponentially damaging and destructive.

So, in places like the Centro Historical of Oaxaca. And I'm sure in places like Paloma, 50%, over 50% of the economy is tourism. It is extremely difficult for people to imagine things otherwise. But you did mention there are groups in Mallorca that are actively engaging and fighting the tourist economy.

GOB, I think one was you mentioned. Yeah. And Alba Sud, which is a little more on the academic side, I think.

[00:37:44] Macia: We have designed research projects and they are looking for these bottom proposals from social movements, not that much u p-down from public institutions or entrepreneurs, and establishing as a goal different steps towards a better future. First of all, we decided to talk about a social transformation of the currently assisting tourism.

This means that once you identify, for instance, low salaries in the tourism industry, or long day working conditions too much activity demanded to those, for instance, cleaning the rooms of the hotels. That is something that Ernest Canada has been analyzing in Spain in terms of "Kellys" the hotel maids. Therefore, social transformation on tourism, of tourism, of the currently assisting tourism means solving these problems.

Or the same with energy consumption. The "throughput" we were mentioning before. It's like being pragmatic with the solutions is looking for short-term solutions to the problem. And then well, the same with biodiversity, for instance, or the same with climate change. But then the question is what about the future?

What about he best of the scenarios you can imagine. Your utopia, right? Because I think we will agree with most of the people who is hearing your podcast that a better scenario for the future is having more leisure time. Mm. And leisure means we say cultivating yourself, reading, perhaps listening podcast or cooking for your friends, relatives, taking care of the children, the elderly people.

This means some kind of wave that is improving the wellbeing of yourself and those around you. But at the same time, perhaps you are also willing to move and spend the night of out of your everyday life place. Therefore you visit relatives in another city or you spend days still walking for enjoying sports or perhaps sailing.

I dunno. And this is tourism and this is improving your health, is improving your image of other places.

Mm-hmm. When you were backpacker, you were traveling and that activity gave you a broader view of the world. Mm-hmm. You saw people, you met people in Mexico, for instance, and you decided to change your life and to take another position, political position, giving support to other ways of life. And the situation that the people in Oaxaca is having or had then before this. In this terms, tourism can give us opportunity to improve our life and the life of other people. We have to consider it, for instance, in the case of, imagine or teenager visiting places different to where they have grown and this is the way in which they develop alterity.

Mm-hmm. They recognize what they are ,understanding what other people is. Mm-hmm. What are their living conditions and perhaps you see that they have a bathroom which is so different to the one you have at home, and therefore you appreciate the conditions you have at home. You have never thought how nice is the place where I am living the sanitary conditions?

But if you visit, for instance, the case of Spain, wherever in Africa, you think, "okay, now I understand what is happening with those people who is even losing their life trying to cross the Mediterranean to come to the, to to Spain." I think that introducing this traveling is something that belongs to the culture in terms, for instance of pilgriming.

People was visiting other places because it was a duty they had according to their religion. But it was also a way of becoming mature, realizing, being aware of what are the privilege you have and how valuable is your family? Once you see it from abroad, you think, okay, what you want to do is go back home because I feel unsafe.

And this is a feeling that is helping you to improve, to become mature, to improve your understanding of the world. Therefore, we have to find the balance and perhaps not doing short breaks to spend a lot of energy in a weekend. But considering how much transformative is this kind of experience for teenagers, for instance. Therefore, perhaps as you said in your podcast, we are not anti-tourism.

We want to find a way in which we can transform tourism in a social term and perhaps identify the way in which more leisure time can have as an small part of it, tourism as a way in which we become aware and we can help other people and we change things in the world. Mm-hmm.

[00:43:53] Chris: And so on those lines, perhaps that would be some of the advice that you might have for our listeners or other people who might consider visiting Palma one day is go slow, pilgrimage. What would the end or transformation of tourism look like to you as an individual, as a resident of that place for people visiting?

You know, it's, it's a little bit of a way of saying what kind of advice would you have for people who wanted to visit, but perhaps also taking into consideration what that world would look like.

[00:44:33] Macia: Well, giving support to the social movements that are defending the right to the land, to the island, not interfering. And having in consideration social class struggles the environmental conflicts, dealing with pollution. Not coming to the Balearics for a short break, which means spending a lot of energy and polluting or short period of time not going into conflict with housing, using short term rentals, you have many, many important things to do. And perhaps a good way to do it is doing it from home beforehand. And promoting the networking in between people who has this awareness. This is why I think that, for instance, your podcast, another journalist activities is so important.

Solving the problem of the language. I'm sorry for my English. Bridging the cultures and bridging the continents and the places that are so similar. I'm sure that in Mexico, in the Caribbean, in South America, in the United States, many places have problems which are so similar to those we are having in Spain or in the Balearics, in Mallorca or in Ibiza.

Therefore networking is so nice. Mm.

[00:46:11] Chris: Excellent. Thank you Maia. You were mentioning for a worthy traveler mm-hmm. Who might arrive on your shores is someone who is willing to engage and meet and know of the issues and the social movements and the activists and the activism in a particular place, and to be a guest as opposed to a tourist perhaps.

And these social movements that exist in Spain, not necessarily against tourism, but in the context of tourism, most often, have a lot of time in. They usually have been around for years, if not decades, and the consequences of over tourism are now starting to reach other places much more quickly.

I think Mexico is one of them. Mexico City, Oaxaca, certainly the obvious beach resorts. But in cities where people are starting to mobilize against] Airbnb gentrification pollution, as you said, among other issues. But these struggles and these movements are very young.

Okay. And I'm wondering what kind of advice you might have for these grassroots movements that are just beginning. Coming from the point of view of grassroots movements that have been undertaken for years, if not decades now.

[00:47:45] Macia: In my personal experience, what is more profitable perhaps is the link with the academia.

Because nowadays it's so difficult to find independent, rigorous thinkers, let's say, people willing to contribute from an independent and rigorous point of view. I mean, in the case of Spain, we are lucky because most of the universities are public universities. And we still have most of the staff at university, we who are civil servants.

In my case, we are working for the public administration and we are paid to think and teach and write to do this research. And this has been very profitable for the social movements in my opinion. This is my personal experience. You can also find other scientists in the society not related with the public institutions, not related with the academia.

For instance, in the case of Alba Sud, we call it a post capitalist popular university because they, they don't depend on. Public funds, but they develop a very important, independent, rigorous research trying to establish these kind of foundations strong, very well based on writings of people that you have heard about them and you know, perfectly David Harvey from the City University of New York, for instance, or Jason Moore who works on Capitalism as well, or Silvia Federici, many other authors reading them and establishing the links.

You have many, many good researchers, scientists in the States and in Canada and also in Mexico. Daniel nearly. For instance, in Mexico, you can use their writings and in this way develop the discourse with this strong foundations. This is what I will suggest. Perhaps it's, it's my own, you know, way the way in which I have done it.

I suppose that you can find others, but if you maintain this independency and you work in a rigorous way, I always think that perhaps we won't win, but we will do what our conscience will mark, you know, as we have what we have to do. And this is a good enough for me. I dunno if we will stop the struggle with climate change and over tourism, migratory conflicts, people just dying while they are willing to cross towards the north. But we have to do all what we can, this is what can make us happy.

[00:50:54] Chris: Mm-hmm. Mm-hmm. Thank you, Macia.

It's been a pleasure.

Yeah. And you know, I'd like to thank you on behalf of our listeners for joining us on the pod today, and being willing to speak in a language that is not your mother tongue for our Anglophone listeners. And before we depart today, I'd just like to ask for them on behalf of them once more.

How might they find out more about you and your work? How might they read your writings and what you've put yourself to?

[00:51:29] Macia: We have just finished a research project entitled Overtourism and Degrowth and you relate it with the University of the Balearic Islands?

We have designed a webpage where we offer downloading papers, books. We have translated them to English, some of them, or we have published them. If not, if you cannot download them because some journals are asking you to pay, never do it because knowledge has to be free of charge, in my opinion, unless that knowledge that is being developed in the public institutions such as our university. Therefore write us message, you will find a way in which you can count at me or Ivan or Ernest, and we will send the documents in a digital way.

And in this terms, I think that you can find whatever. And I am available for anyone who will want to know more about the topics we have been researching and welcome them. Welcome you as well to Mallorca whenever. Mm.

[00:52:46] Chris: Beautiful. Thank you, Macia, once again. You're welcome for joining us today.

[00:52:50] Macia: Thanks, salud.

On this episode of the pod, my guest is Penny Travlou, a Senior Lecturer/Associate Professor in Cultural Geography and Theory (Edinburgh School of Architecture & Landscape Architecture, Edinburgh College of Art/University of Edinburgh). Her research focuses on social justice, the commons, collaborative practices, intangible cultural heritage and ethnography. She has been involved in international research projects funded by the EU and UK Research Councils.

For the past eight years, she has been working with independent art organisations in Colombia and most recently in the African continent to understand the commons from a decolonial perspective and to look at commoning practices within artistic forms while understanding the specificities of the commons rooted in various socio-cultural and geographical contexts. As an activist, she has been involved in a number of grassroots and self-organised initiatives on housing and refugees’ rights in Greece.

Show Notes

Greek Elections and the Rise of the Ultra-Right

Exarcheia and the Student Uprisings of 1974

An Olympic Tourism Plan for Athens

Mass Tourism Consumption in Exarcheia

Government Plans to Dismantle Local Social Movements

The Greek Golden Visa

AARG and Community Action Against Gentrification

Fortress Europe

When Will the Bubble Burst?

Advice for Tourists; Advice for Organizing

Homework

Penny Travlou University of Edinburgh Website

AARG! Athens

Penny’s Twitter

Transcript

[00:00:00] Chris: Good morning, Penny, from Oaxaca. How are you today?

[00:00:04] Penny: Very good. Good afternoon from Athens, Chris.

[00:00:07] Chris: So perhaps you could share with me and our listeners a little bit more about where you find yourself today in Athens and what life looks like for you there. You mentioned that you had local elections yesterday.

[00:00:19] Penny: Yes, I am located in the neighborhood of Exarcheia but towards the borders of it to a hill, Lycabettus Hill. And I am originally from Athens, from Greece, but I've been away for about 20 years, studying and then working in the UK and more specifically in Scotland.

So the last eight years, since 2015, I've been coming and going between the two places, which I consider both home. And yes, yesterday we had the elections for the government. So we basically got, again, reelected the conservatives, which are called New Democracy, which is a neoliberal party, but also government also with patriotic, let's say, crescendos and anti-immigration agenda.

And at the same time, we have first time, a majority in parliament of the, not even the central, but the right wing, in the Parliament. So it's 40%, this party and another three which are considered basically different forms of ultra- right. And one of them is a new conglomeration, from the previous, maybe, you know, or your audience Golden Dawn, which is a neo- Nazi party, which was basically banned and it's members went to us to prison as members of a gang, basically.

But now through, I don't want to go into much detail, managed to get a new party called the Spartans, which obviously you can think what that means, plus two more parties, smaller parties, which are inclined towards very fundamentally religiously and ethnic focus, meaning, you know, anti immigration.

And then it's the almost like the complete collapse of the radical left that is represented by Syriza. The Communist Party is always stable. You know, it's the fourth party. So anyway, we, it's a bit of a shock right now. I haven't spoken with comrades. Not that we are supporters of Syriza, but definitely change the picture of what we're doing as social movements and what it means to be part of a social movement right now.

So there will be lots of things happening for sure in the next four years with this new not government. The government is not new cause it's the current one, just being reelected, but the new situation in the Parliament.

[00:03:02] Chris: Hmm. Wow. Wow. Well, perhaps it's a moment like in so many places, to begin anew, organizing on the grassroots level.

You know, there's so many instances around the world and certainly in Southern Europe where we're constantly reminded of the context in which local governments and top-down decision makings simply no longer works.

And that we need to organize on a grassroots level. And so I'm really grateful that you've been willing to speak with us today and speak with us to some of these social movements that have arisen in Athens and Greece, in Exarcheia around the notions of immigration as well as tourism.

And so to begin, you mentioned that you've been traveling for the last half decade or so back and forth and I'd like to ask you first of all, what have your travels taught you about the world, taught you about how you find yourself in the world?

[00:04:02] Penny: Very good question. Thank so much for raising it because I won't say about my personal history, but my father was, actually passed away a couple of years ago, was a captain in the merchant Navy. So for me, the idea of travel is very much within my family. So, the idea of having a parent travel, receiving letters before emails from far away places was always kind of the almost like the imagination of the other places, but also reality.

So, when myself become an adult and moved to the UK specifically, to study and then work. This became my own work and my own life reality because I had dramatically to live between two places. So, it was almost this idea of not belonging and belonging. This concept from in both places, but also the specific type of research, because, I haven't mentioned that my day job is an academic. I am currently, equivalent in the United States will be associate professor in geography, but in the school of Architecture and Landscape Architecture. But the type of research I do request me to travel a lot. I'm looking on the idea of collaborative practices in emerging networks of artists, digital artists, specifically activists and trans-local migrants.

So what it means actually to connect and to collaborate and to share knowledge and co-produce knowledges. Actually knowledge travels. So everything in my life, in the last two decades is around this, let alone that my own PhD was about tourism. I was looking on tourist images and myths, myths in metaphorically speaking of representations of Athens before the Olympic Games of 2004.

So the journey and the travel and tourism is very much part of what I do in my day job, but also on other things I do personally. So what I learned through this is, first of all, maybe it's very common to say that without travel, knowledge doesn't travel.

So, how we basically do things and flourish and develop ideas is through the sharing and sharing travels very much. So, movement is totally important.

[00:06:37] Chris: I think that, for so many of us who have taken a critical eye and, and looked to the critical eyes around tourism and over tourism in the tourism industry, that there is this sense that things can be different and things must be different.

To find a way to look towards, as you said, some sense of collaboration, some sense of interculturality, some sense of working together so that our earthly movements can produce honorable connections and meetings as opposed to just this kind of flippant and flacid kind of turns style travel.

And so, I've invited you on the pod, in part, today, to speak about this neighborhood that you're in Exarcheia in Athens, in Greece. And you know, I imagine that many of our listeners have never heard of this, this neighborhood before, but many in Greece and many, many in Athens have, certainly. And I'm wondering if you could offer our listeners a little bit of background in regards to why Exarcheia is such a unique place and why it attracts so much attention politically in terms of social movements and also with tourists.

Mm-hmm.

[00:07:53] Penny: The history of Exarcheia is quite long in the sense with where it is in the very center of Athens. So if somebody basically get the Google map, you will see that the neighborhood is in walking distance from the Greek parliament. And Syntagma Square, which is another important square with regards to movements.

It became very known in later years in the 2010s due to not only riots demonstrations that happened in what we now call the square movement. It started from Spain, to put it this way, and then to Greece, as well, in Athens. So Exarcheia is very central, but also it was since, postwar, it was a bohemic neighborhood.

Lots of artists related to the left or at that point to communist party, et cetera, were living here, but also there were theaters, independent theaters, the printing houses. So we have a number still of Publishing houses that they are located in various parts of the Exarcheia neighborhood. So it has put its imprint into the Athenian urban history for quite a number of decades.

And when I say Communist party, the communist Party was not legal at the time, when we say postwar. But, we had people inclined towards the left, like intellectuals, et cetera.

Then with the dictatorship that happened in 1967-19 74, that's when first time really it gets, it's a real place in the political side of not only of the left, but also generally speaking of the political milieu and situation in Greece and abroad, and became very known due to the uprising, the student uprising against the dictatorship or otherwise, as we call it, junta in 1974, where here in Exarcheia is also the National Technical University of Athens, which is known also as a Polytechnic, where it was basically the uprising against the dictatorship with students basically rioting, but also died. So, it became an iconic part of the student movements since then in Greece. So, since the seventies.

People can Google search or YouTube. They will see various documentaries dedicated specifically to that student uprising. And through that, after the dictatorship, one thing which was added in the Constitution and now has changed with this current government is that for a number of decades, it was what we call the asylum.

That the police or the army cannot enter the university premises, and that's across Greece. So, students can occupy buildings. They can have, their own strikes, et cetera, without the police and or army entering. However, the Constitution changed a year ago. During the COVID period with the current government, the conservatives were basically they're not only say the police can enter if there is antisocial behavior happens within the university premises, but also that they will basically would like to have a police dedicated to university premises. Anyway, things are changing, but if we go back to Exarcheia and to your question, so since then the seventies, it became the neighborhood hub for the left and particularly for the radical left to congregate, to meet, to have social spaces.

And also that a lot of demonstrations start from this neighborhood. And also since late eighties, became also the center of the anarchist and anti authoritarian movement. Since 2015, it was also a hub for those let's say groups, initiatives dedicated to offer solidarity to the newly arrived refugees in Greece and Athens due to the Syrian conflict.

Yeah. So there is lots of facts related to why Exarchia has become iconic neighborhood with regards to social movements and definitely since 2015. The year of the election of the radical left as said, Syriza government at the time were attracted also more attention from abroad, from journalists and "solidarians," comrades, from international or transnational, social movements to come to Greece to see what was happening, to take part into the local movements and initiatives.

But also it was the deep time of the austerity crisis. So, we have austerity crisis and refugee crisis at the time,

...and tourism! How did that happen?

I was at that point here in 2015 is when I started coming in Athens and spending more time. And it was much more obvious that, first of all, before Athens, it was a completely different story with regards to tourism and specifically even before the Olympic games of 2004. People from abroad were coming, spending one or two days, nothing, just to visit the Acropolis and the other historical sites and museums and go to the islands. Was not basically considered as a beautiful city, as an interesting city. Or even as a modern city.

So if somebody wants to see, let's say, "Rough Guides" of that period, the way the city was described was, I remember very well, I think it was a rough guide, "a cacophony." That it was extremely ugly. 2004 basically is the first time that there is a definitely dedicated clear plan from the top, from the government and local authorities to think of Athens as a tourist product.

And they made some major plans. One is obviously that it's not about tourists, but it relates to tourism. It's the metro and it's the unification of the archeological sites and creating pedestrian zones, which makes it easier for people to walk through the different places. So slowly, we saw tourism getting, numbers like higher and higher.

Interestingly, the austerity crisis that you expected there will be a "no" for tourism became actually an attraction for tourism, first, because things were getting cheaper. And the crisis created this, actually, this opportunity in that sense. And secondly, that even the radical left government, Syriza thought that tourism is an industry that can top up the economic issues related or the economic, the financial deficiencies of the country.

So it created a series of possibilities for investment from people from abroad to invest in real estate that was matched with the beginnings of the short-let accommodation businesses, Airbnb and equivalent. So all these started slowly creating a fertile land of the right conditions for the tourist economy to flourish further. And to get tourist numbers up in such an extreme that in 2019, we reach full capacity in regards to accommodation. And I don't remember now that in numbers of millions of tourists who visited the country. So there's lots of factors which brought Athens to experience.

And of course, Exarcheia, specifically mass touristification, because Exarcheia is in the center of Athens. Very easy to come. Secondly, attractive because it's a vibrant neighborhood, not only because of social movements, because the tourists who come are not all interested in the political scene of the area, but mostly it's about consuming this very vibrant nightlife economy.

It's the art economy, which is related with the street art and basically night economy because it has a lot of cafes which have doubled. Nowadays is one of the most populated with Airbnb accommodation. Wow.

[00:16:56] Chris: Wow, what a history. It seems, from what I've read, from what I've seen, that Exarcheia was, perhaps summarize it in a single word, a kind of sanctuary for many people over the decades.

And and you mentioned the Olympics too, but certainly Barcelona as well had the Olympic Games in the last 30 years, and then you tend to see this similar result or effect or consequence after the Olympic Games in which the cities themselves in some cases are either abandoned in terms of infrastructure.

And so all of the billions of dollars that went into them seems to have been only for that month of the Olympic Games or in the case of Athens or, or Barcelona, perhaps, that it's created this unbelievable kind of spiraling out of, of economic growth, if you wanna call it that.

But certainly of gentrification, of exile and the increase in cost of living. Mm. And so in that regard, Penny, I'm curious, what have you seen in regards to the growth of tourism in Athens? How has it affected the people, the culture, and the cost of living there?

Hmm. What have you seen on that kind of street level? Cause we can talk about it on an economic level, right? Where we're kind of removed from the daily lives of the people, but what do you see in regards to your neighbors, your family, your friends that live in that neighborhood with you?

[00:18:18] Penny: Okay. I mean, first of all, I mean there is a lot of things that happen in Exarcheia and now it's clear there is also a strategy to completely dismantle the social movements. It's not like extreme to say that, but it's very clear and that's what the discussions now are focusing.

And it's important to say that because in order to do that, one of the ways is to basically disrupt the spaces, disrupt the space that this happens. And Exarcheia is not metaphorically the location that the social movements and initiatives are and happen,

but it is the first time that we see a plan, a strategy that if there is a future here, that through not anymore tactics, but strategies from the government and the local authorities, which also are conservative, in one sense.

So, to give you an example, Exarcheia neighborhood is identified by its square. The square. When we talk about Exarcheia, we talk about the Exarcheia Square, specifically, when you want to talk about movements. Not the things were happening on the square, but it's identification of the movements.

So, the government with the municipality decide that the new metro station in the Exarcheia neighborhood will happen on this square. So, through this, they block completely, they fence the square, so there's no activity in the square. So, this completely changes the landscape.

To put it this way, the imaginary of this landscape for the local residents, but also visitors. So, if you check the images, you will see, which is a reality, is a five meter fence. So it's definitely changes. So, I'm saying that cause somebody from the audience say, but "yes, it's for the metro. It's for the benefit of the people."

Of course it's for the benefit. But there were also Plan B and Plan C that was submitted by a group of architects and some of them academics from the university here to suggest that they are better locations in the area for the metro for various reasons. "No, the metro will def will happen in the Exarcheia Square."

And there is now a number of initiatives that they were dedicated to solidarity to refugees now are moving towards struggles and resistance against the metro. Mm, wow. And how tourism comes in, because you have the blocking of a central square, for a neighborhood, which is its center and then you see slowly, more and more businesses opening, pushing out or closing down all the more traditional local businesses, for opening businesses more related to tourism, like restaurants that they have a particular clientele, you know, of the food they promote, et cetera, which definitely dedicated to this particular clientele, which is basically foreigners.

The second thing that happens and has to do, of course, with gentrification. In the high rank of gentrification, we're experiencing aggressive gentrification, fast and changing the look and the everydayness of the neighborhood, is that since the Syriza, they make things much easier for foreign investors through what is called golden visa.

Mm-hmm. The golden visa is that in order for a non-European, non-EU national to be in Europe. And you need a specific visa, otherwise you can be only with the tourist visa for three months. In order to obtain a longer term visa of five years, 10 years, is this we call Golden Visa, where you can invest in the local economy, like in London, I don't know, in Paris.

Greece has the cheapest Golden Visa, which is until recently up to 250,000 euros. So imagine it's not a lot of money if you want to invest. So, people will start getting this visa by buying property, and obviously they want to make more money by converting these places into Airbnbs.

Mm-hmm. They started with individuals like, let's say me that I decide to buy a property in Paris, but now we have international real estate developers, like from China, Israel, Russia, Turkey to say a few and Germany, where they buy whole buildings, right. And they convert them to Airbnbs, not only for tourists, but also for digital nomads.

So, for your audience, for example, yesterday I was at an event and I was speaking to a young artist and the discussion moved, I don't know how to, "where do you live?"

I said, "I live Exarcheia."

He said, "I live in Exarcheia.

I asked, "Where?"

And he told me, "I live there. But I have big problems, because although I own the place through inheritance, I would like to move out to sell it, because the whole building, apart from my flat and another one has been bought by an international company and now my neighbors are digital nomads, which means I dunno who these people are, because every couple of weeks it changes. It's fully dirty. Huge problem with noise. Lots of parties. It's extremely difficult."

So, imagine that this changed. There are stories of this, a lot. The other thing that has happened in Exarcheia is young people, in particular, are being pushed out because the rents, as you understand, if somebody who wants to rent it for Airbnb then thinks in this mindset and something that was until recently, 300 euros. A one bedroom flat. Now it ends up in 500, 600 euros, where still the minimum sa salary is less than 700 Euros. Wow.

So people are being pushed out. I have lots of examples of people, and when I say young, not young in the sense of 20s, but also people in their forties that they are being pushed out. They cannot rent anymore, let alone to buy.

To buy, it's almost impossible. Yeah.

[00:25:04] Chris: Yeah. Almost everyone I talk to, doesn't matter where they live these days and not just for the podcast, but in my personal life, and of course with the people who I interview on the podcast, they say the same thing. This housing crisis, if you wanna call it that, because I don't know if it's an issue of housing, as such, but an issue of regulation, an issue of the lack of regulation around these things. And it's clear that so much of the issues around tourism have to do with hyper mobility and and housing. Yes. Or at least that's what it's become in part. Mm-hmm.

And so I'd like to ask you, Penny, I know you're also part of an organization named AARG! (Action Against Regeneration and Gentrification) in Athens. Mm-hmm. And so participating in the resistance against these consequences.

So I'd love it if you could explain a little bit about the organization, its principles and what it does to try to combat gentrification and of course the government and police tactics that you mentioned previously.

[00:26:12] Penny: Well, now we are in a turning point because obviously what are we going to do? It's like "day zero."

But we started in 2019. It's not an organization. It's an activist initiative. So, we don't have any legal status as an activist group, but came out of a then source of free space called Nosotros, which was located, and I explain why I use the past tense.

It was located in the very center of Exarcheia, in Exarcheia Square, basically, in a neoclassic building since 2005, if I'm right. And it was really like taking part in all the different events since then with regards to, you know, things were happening in Athens in particular, and the square movement later on during the austerity crisis years.

And it is also part of the anti-authoritarian movement. So, in 2019 a number of comrades from Nosotros and other initiatives in Exarcheia Square came together through recognizing that, definitely, since 2015 started slowly seeing a change in the neighborhood. On the one hand, we were seeing higher numbers of comrades coming from abroad to be with us in different projects with the refugees, but at the same time, as I said earlier, an attraction by tourism. And gentrification was definitely happening in the neighborhood; at that time, in slow pace. So it was easy for us to recognize it and to see it, and also to have discussions and assemblies to think how we can act against it.

What kind of actions can we take, first of all, to make neighbors aware of what was happening in the neighborhood, and secondly, to act against Airbnbs, but not only, because the issue was not just the Airbnbs. So in 2019 we started, we had a series of assemblies. We had events. We invited comrades from abroad to, to share with us their own experiences of similar situation, like for instance, in Detroit, that at that time we thought that it was the extreme situation on what happened with the economic crisis in US and the collapse of the car industry, not only with the impact in Detroit and in Berlin, which again, at the time, still in 2019, we felt that Berlin was experiencing gentrification very far beyond what was happening in Athens and specifically in Exarcheia.

So, that's in 2019. We had also actions that we start mapping the neighborhood to understand where Airbnbs were kind of mushrooming, where were the issues, but also in cases, because the other thing that was start becoming an issue was the eviction. At that time was still not as, for example, we were reading 2019 and before in Berlin, for example, or in Spain, like in Barcelona or Madrid...

but there were cases, so we experienced the case of a elderly neighbor with her son who is a person with disabilities who were basically forced through eviction from the place they were renting, for almost two decades, by the new owners, who were real estate developer agency from abroad, who bought the whole building basically, and to convert it to Airbnb, basically. So we did this.

Let's say this started in January 2019, where we just have elections and it's the first time we get this government, not first time, but it's the first time we have conservatives being elected and start saying dramatically and aggressively neighborhood with basically the eviction almost of all the housing spot for refugees in the area, apart from one, which still is here.

All the others were basically evicted violently with the refugees, were taken by police vans to refugee camps. Those who had already got the papers were basically evicted and sent as homeless in the streets, not even in camps. So, we basically moved our actions towards this as well.

And then Covid. So during Covid we created a new initiative were called Kropotkin-19, which was a mutual aid, offering assistance to people in need through the collection of food and things that they need, urgently, in the area, in the neighborhood, and the nearby neighborhood and refugee comes outside Athens.

So, AARG! Has basically shifted their actions towards what was actually the urgency of the moment. So, and what happened in all this is that we lost the building through the exact example of gentrification, touristification. The owners took it because obviously it's next to the square where it's actually the metro and the think, they say future thinking, that they will sell it with very good money, to the millions, basically.

So Nosotros and us as AARG! were basically now currently homeless. We don't have a real location because the building was basically taken back by the owners, and we were evicted right from the building.

[00:32:14] Chris: Well, this context that you just provided for me, it kind of deeply roots together, these two notions of tourists and refugees of tourism and exile.

In southern Europe, it's fairly common to see graffiti that says "migrants welcome, tourism go home." And in this context of that building, in that relative homelessness, it seems that, in a place that would house refugees, in a place that would house locals even, that this gentrification can produce this kind of exile that turns local people as well as, you know, the people who would be given refuge, given sanctuary also into refugees in their own places.

And I'm wondering if there's anything else you'd like to unpack around this notion of the border crises in Greece and Southern Europe. I know that it's still very much in the news around this fishing vessel that collapsed with some seven to 800 people on it, off the coast of Greece.

And certainly this is nothing new in that region. And I'm just wondering if there's anything more you'd like to unpack or to offer our listeners in regards to what's happening in Greece in regards to the border crises there. Mm.

[00:33:36] Penny: Okay. I mean, the border crisis, is Greece and it's Europe. So when you speak about national policies or border policy, you need also to think of what we call fortress Europe, because this is it. So Greece is in the borders and it's actually policing the borders. And, there's lots of reports even recently that quite a lot of illegal pushbacks are happening from Greece back to Turkey or in the case of this current situation with a boat with more than 500 people.

I think it's almost like to the 700. That's the case. So this current government it was for four years, we've seen that it has definitely an anti-immigration policy agenda, definitely backed up by European policies as well.

But now being reelected is going to be harder and this is a big worry for, because still we have conflicts nearby. We need to consider environmental crisis that it creates in various parts for sure, like refugees, and we have conflicts.

We have Ukraine, et cetera. Although also there is discussion of thinking of refugees in two ways: those that they come from, let's say, Ukraine, which they look like us and those who do not look like us. And this obviously brings questions of racism and discrimination as well.

So borders and tourism also. It is really interesting because these two are interlinked. We cannot see them, but they're interlinked. And even we can think in the widest, let's say, metaphor of this, that at the same week, let's say 10 days that we had this major loss of lives in the Greek Sea.

At the same time we have the submarine with the millionaires or billionaires, which almost is a kind of a more like upmarket tourism because also we need to think what the submarine represents symbolically to the life we are creating, worldwide.

And I'm saying worldwide because I was currently, and I think I talked with you, Chris, about it, in Latin America and specifically in Medellin, which is a city known mostly abroad for not good reasons, basically for the drug trafficking.

But one of the things, definitely post pandemic that the city's experiencing is massive gentrification and massive touristification due to economic policies that allow specific type of tourism to flourish through digital nomads having real opportunities there for very cheap lifestyles. Very good technology infrastructure, but other issues that bring mass tourism that in this case is also sex tourism and underage sex tourism, which is really, really problematic.

But going back to Athens and Exarcheia in particular, the issue, it's very obvious. We are even now discussing that this thing is a bubble and sooner or later we will see that bursting because tourism is a product. Tourist locations are products and they have a lifespan.

And it's particularly when there's no sustainable planning strategy. And an example in Greece, which is recently been heard a lot, is Mykonos Island. The Mykonos Island was known as this like hedonistic economy, up market, et cetera.

But right now it is the first year that they've seen losses, economic losses, that it doesn't do well on the number of tourists coming. So, there are these things that we will see.

Still, Athens is in its peak and they're expecting big numbers still because we are not even in July. I live now what most of us would say, we don't want to be in Exarcheia for going out because it doesn't anymore looks as a space we knew, for various reasons. But still there is movement. As I said the metro now is the center of the resistance. And also the other thing that I forgot to say that it's actually from the municipality coming in is that they are closing down and closed down basically green areas in the area, like Strefi Hill, and the nearby park for supposedly to regenerate it and to ensure that it's up in the level that it needs to be. But at the same time, they are leasing it into corporate private businesses to run.

[00:38:43] Chris: Yeah. Yeah. And just for our listeners, whether this is the intention of local governments or not the closure or at least suspension of these places such as parks or local squares is the refusal to allow people to use public lands or to operate on what are traditionally understood as the commons, right? Mm-hmm. And these are traditionally places that people would use to organize. And so whether this is a part of the government's plans or not this is the consequence, right?

And this tends to happen more and more and more as tourism and development reaches its apex in a place. Mm-hmm. Mm-hmm. And Penny, I have a question that was actually written in by a friend of mine who lives there in Athens and his name is Alex who I had the pleasure of meeting last year there.

And Alex talks about how everyone in Greece seems to be involved in tourism in some manner or another, that it's according to him "the country's biggest industry and how all of us are bound and tied to it," he said. Mm-hmm. And Alex wonders what alternatives and perhaps worthy alternatives do you think there might be to tourist economies?

[00:39:59] Penny: Well, I mean, the issue is not, I mean, tourism is a type of model of tourism as well. I mean and it is also kind of percentages. So if we have more tourists than locals, then there is a question here, what exactly is happening when particular neighborhoods are turned to theme parks?

Then again, it's an issue of what exactly offered locals, because okay, it could be good for businesses, but as I said, where is the sustainability in these projects and these models? Because if it's five year plan, then after the five year plan, all these people who are involved in tourism, what are they going to do?

The other thing is what kinda tourism we're talking about and what kind services, because if we're all tangled or related with a tourist product, but what we do is servicing, meaning that even very few people will make money because most of us, we will be employees. And saying that is also about labor rights.

So this is actually not regulated. There is no real regulation to various levels. Housing, for example, that you touched upon, earlier on in the conversation... In Greece doesn't have a dedicated law. So housing comes in various different parts of law, but it doesn't have a dedicated one.

That's another reason why things are very unruly, unregulated. And the other thing is that in Greece, one thing that is unique, in comparison to all the countries, is that after the second World War, there was this idea of small ownership; that the dream is to own a small place, and to give it to your kids, et cetera.

So it is very, very complex in that sense. And also as a tenant, it's very difficult to basically to have rights as well. Likewise, when we talk about labor, there's lots of things which are not regulated. So people who work in the tourist industry... it's almost like slavery.

Quite a lot of people do not want to work right now in the tourism industry because they know that it's really unregulated and where that ends. So go back to what your friend asked, I'm not an economist and it's not an easy, and it's not, I'm not using it as an easy way to escape from giving a reply, but it's not about how to replace tourism, but it's actually what kind of a tourist model we bringing in because it's the same thing that I brought.

So in Greece what exactly are we actually looking as a model to bring things that we saw in other places, didn't work?

And they've seen the aftermaths of it. So this is something we need to be very, very serious about. Because at the moment, I think it's a five year plan with no future-thinking further because imagine a scenario that if tourism collapse, and we have all these businesses dedicated to tourism in one single neighborhood. We have urban Airbnb everywhere. What all these privately owned premises going to do? What kind of alternative you they're gonna have?

[00:43:27] Chris: Yeah. Yeah. You used the word " replace," to replace tourism and I'm a big fan of etymology of the study of the roots of words and in English, the word replace in its deepest meaning could mean "to place, again." Right. And if we understood the word place as a verb, and not just as a noun, not just as a thing, but as something we do, what would it look like to place again, to consider our place not just as a thing, but as a process, as a process through time.

And what would that mean to re-place ourselves. To re-place the time we're in. And it brings me to my next question, which is around solidarity and mm-hmm. I'm wondering in this regard, what kind of advice might you have both for tourists, for individuals, and also for people looking to organize their own communities in solidarity with, for example, the movements, the collectives, the residents of places like Exarcheia. What advice would you have for those people who wish to act and live in solidarity with the collectives that are undertaking these battles in places like Exarcheia?

[00:44:51] Penny: Okay. If I remember well, the initiative against the Metro has created an open letter which will be for also address to tourists. So to make them aware, you know, you are here, you are welcome, but be aware that this is happening in this neighborhood, that the neighborhood is not just a product for consumption, but they are us, that we live here and we have been hugely affected by policies against us.

It's not a blame to the tourists because we've been tourists and we are tourists ourselves. We go somewhere else. It's a matter to how you are respectful and understanding of what happens in local level and that there are people leaving not only the people who make money out of offering you services, but basically every people who have an everydayness in these areas and they need to be respected as well. And even understand where and what may happen to them. I mean, obviously we hear, and there are people who think, okay, we rather prefer to stay in hotels instead of AIrbnbs because this will basically support further this economy, which is platform capitalism because again, at the end, who makes more money, are the people who own those platforms.

So it's about to be conscious and to be open and to see around you. And I'm saying that, and I can give you an example because for me, it definitely summarizes what I want to say. Okay, last summer, I was out with friends in Exarcheia, near Exarcheia Square to have a drink with friends who were visiting. No, no one visiting. One is from here. And in another table comes a seller, a migrant from East Asia to sell something and stop in my table. We discuss something with him and behind him, a couple of tourists with a dog passed by. The dog stops, probably afraid of something and kind of barks and bites the seller, the guy who was actually the vendor.

So, the vendor gets really panicked and we say what happened to him? The two people with the dog, say, don't actually listen to him. He's lying. He's trying to get money out of us. And this is a story I mean, of understanding, of two people, you know, coming here not understanding at all and having completely this idea, but at the same time trying to consume what Exarcheia is offering. Is a story that to me can say a lot, actually. Mm,

[00:47:23] Chris: yeah. Deep imposition.

[00:47:25] Penny: Exactly. Exactly. I mean, as tourists, we need to be more conscious of the places we go. We need to understand and to listen and to hear.

It is difficult to do otherwise because I mean, when you go back to solidarity, I mean, this is another thing because we don't expect people who come for couple of days to go to different, let's say, collectives, initiatives and take part.

But at the same time, people who come and they want to spend time, in the sense of being part, again, one thing you do is not only you consume experiences, you take the experience and you look something abroad. You share the experience and we need that as well. Hmm.

[00:48:16] Chris: Wow. And what would you say to people, for example, in places like Oaxaca, where there's been a tourist economy for the last 10, 20 years, steadily growing, and then after the lockdowns has become a destination like cities in Southern Europe, for digital nomads, for quote unquote expatriates, where now the consequences of the tourist economy are reaching a boiling point a kind of crisis moment, and where people are experiencing a great deal of resentment and backlash against the tourist, but who want to find some kind of way of organizing together in order to lessen or undermine or subvert the tourist economies.

What advice would you have for those people maybe looking to places like Exarcheia, places like Southern Europe, where people have begun to organize for many years? What advice would you have for those people, for those collectives?

[00:49:21] Penny: Well, the prosperity out of what you can get from this type of economy, it's going to be short term. So those who will make money or those who anyway will make money for those who have small businesses, it's going to be for few years. And particularly with digital nomads, is exactly what the word the term means: nomads. So this year or this couple of years, they will be in Oaxaca, they will be in Medellin.

Previously they were in Lisbon. They were in Berlin. There is a product that is movable because their business, the work they do is movable. So for them, is what you offer like a package. And if it is cheap package, they will go there. If it has good weather, they will go there. And easier legislation.

So it's a matter of recognizing because at the same time you cannot start pushing and throwing and beating up tourists. You're not gonna change anything. It's basically awareness.

I'm not fond local authorities, but I've seen that in cases like Barcelona, the local authorities were more conscious and more aware, and obviously more on the left side. They were trying as well to create policies that has some limitation that at least this thing, it doesn't become beyond what you're able to sustain, basically, to create an equilibrium.

But still, even in Barcelona, there are situations as in the neighborhood, which has became totally gentrified and people were pushed out. So they need some kind of legislation to limit the numbers of visitors for Airbnbs or things like that. But in the level of action, it's actually awareness and resistance and to continue.

It's not easy because the political situation doesn't help. It has created a fruitful land for this to become even more and more and more. But the idea is not to give up and stop. I know that it's very like maybe generic and very abstract what I'm offering a solutions, because obviously here we're also trying to see what solutions we can have.

Maybe you create a critical mass in an international level. Also, you make aware outside of what happens. So, so the tourists before even coming, they're aware of what's exactly happening and also with regards to solidarity between similar causes. Hmm.

[00:52:00] Chris: Hmm. Thank you Penny. So we've spoken quite a bit about what's come to pass in Athens, in Greece, in Exarcheia in regards to tourism, gentrification, and the border crisis there in fortress Europe. And my final question for you is do you think there's anything about these movements of people and the way that we've come to understand them about the flight and plight of other people's, not just refugees, but also tourists as well, that can teach us about what it means to be at home in our places?

[00:52:40] Penny: Oh, that's a big discussion. Cause it depends. I mean, when you talk about mobile population, like those, for instance, digital nomads, then we talk about something else, which is basically a more cosmopolitan understanding of the world, but also that the world is a product for consumption. So, it is two different layers of understanding also home.

And basically when you see advertisements of houses specifically short-lets dedicated to let's say, digital nomads, the advertisements will say something like "home," that what we offer you like home. But when you go to those places and you stay in, what they mean like home, is that you have all the amenities to make your life easy as a digital normal.

That you have a fast internet to make your work easy, et cetera, et cetera. So it is a very complex thing and definitely the way we live in, it's between the nomadic that has nothing to do with how we understood the nomadic in previous centuries or histories and to their, place as home, like you have a stable place.

So, there are many questions and many questions about borders, that borders are easy to pass if you have the right profile, but then it is a block, and it's actually a "no" for those who leave home because they're forced to. So, it's a very unequal way of thinking of borders, home and place, worldwide.

It's not just about Greece or Athens or Exarcheia, but maybe Exarcheia is a good example of giving us both sides who are welcome and who are not welcome. So yes, we say "welcome to refugees" and we see this kind of tagging and stencils and graffiti around because yes, this is what we want. We want them here to welcome them, but at the same time, we say " no to tourism," not because we have individual issues with specific people, but because of what has been the impact of this mobility into local lives.

[00:54:59] Chris: Yeah. Yeah. Well, may we come to understand these complexities on a deeper level and in a way that that honors a way of being at home in which, in which all people can be rooted.

Mm-hmm. So, I'd like to thank you, Penny, for joining me today, for your time, for your consideration, for your willingness to be able to speak in a language that is not your mother tongue is deeply, deeply appreciated. And finally, how might our listeners be able to read more about your work, about the social movements and collectives in Greece?

How might they be able to get in touch?

[00:55:41] Penny: Okay. We have on Facebook, on social media, we have AARG!. So if they, look at AARG! Action Against Regeneration & G entrification, but it's AARG! on Facebook and also Kropotkin-19, they will find their information.

Now about my work specifically, they will look at my profile like Penny Travlou at the University of Edinburgh. So they will see what I do in Athens and in Latin America. So there is material, some things are in the form of academic text and other things are in videos, et cetera, which are more accessible to a wider audience.

[00:56:22] Chris: Well, I'll make sure all those links and social media websites are available to our listeners when the episode launches. And once again, on behalf of our listeners, thank you so much for joining us today.

[00:56:34] Penny: Thank you. Thank you very much. Have a good morning.

On this episode, my guest is Barbara from No Name Kitchen, an independent movement working alongside the Balkans and the Mediterranean routes to promote humanitarian aid and political action for those who suffer the difficulties of extreme journeys and violent push-backs.

Their actions include medical care, distributions of food and clothes, legal support and the denunciation of abuses at the borders, where thousands of human beings keep suffering violence, fatigue and sickness during their migratory processes.

No Name Kitchen was born in Belgrade by winter 2017 when a group of volunteers started cooking in Belgrade alongside the thousands of people who were fending for themselves after the closure of the Hungarian frontier. Since then, NNK supports those who suffer the lack of safe and legal pathways, collecting testimonies and denouncing the systematic use of institutional violence at the borders.

Show Notes

No Name Kitchen: What’s in a Name?

Social Media as a Tool for Organizing

The Kitcheneers

It’s a Border Crisis, not a Migration Crisis

Why do People Seek Asylum in Europe

How the EU is Breaking its Own Laws

Border Violence in the Balkans

What are Pushbacks?

The Silence of Big-Name NGOs

From Hospitality to Hostility: A Story in Kladusa

Migrants as Puppets in Political Wars

The EU’s Racist Immigration Actions

The Lives of NNK’s Guests After the Border

Homework

No Name Kitchen Website - Facebook - Instagram - Twitter

Volunteer w/ No Name Kitchen

Latitude Adjustment Program Podcast episode w/ No Name Kitchen

Transcript

[00:00:00] Chris: Welcome, Barbara, to the End of Tourism Podcast. Thank you for joining us on behalf of No Name Kitchen.

[00:00:07] Barbara: Thank you very much, Chris.

[00:00:10] Chris: I'd love it if we could start off with you telling us where you find yourself today, both geographically and perhaps emotionally as well. What does the world look like for you?

[00:00:21] Barbara: So, actually in a very interesting place because I am visiting one friend who was living with me in Bosnia, who's one of the persons that started with me and developed with me the project of No Name Kitchen in Bosnia. And so I'm visiting her that we didn't see her for the last four years because we're all the time very busy with our lives and with our different projects.

So I'm here with her these days with plan to head to Croatia next week. Because the political context changed in the borders a little bit in the last month and now there are people on the move in that are passing through Rijeka, this one Croatian city, and I want to go to see the situation there.

And then maybe, if I find the time, I will also head Kladusa and Bihac that are the border areas of Bosnia where I used to live in the past and where I spend a lot of time with my life there.

[00:01:14] Chris: Mm. Interesting. And you're from Spain originally, is that correct?

[00:01:18] Barbara: Yeah, I'm from Spain and normally I, I spend the most of the time in Spain in the last years because sometimes you need a break from the border. Emotionally I feel very well as well because I'm with my friend who is a brilliant person and I adore her. She was a perfect colleague you know, when you're at the border, the life is very tough. You see a lot of people suffering.

But having her as a colleague, it was beautiful thing because we gave too much support to each other.

[00:01:44] Chris: What a blessing. What a blessing. Mm.

[00:01:47] Barbara: I was very lucky.

[00:01:49] Chris: Well, I know that a lot of the work that No Name Kitchen does is based in the Balkans and as well in Ceuta in Spain. And we'll come to those regions momentarily.

But I'd like to ask you first why no name Kitchen? Why a kitchen without a name?

[00:02:07] Barbara: It's a very nice story because No Name Kitchen was born in a very informal way. You know, it is not actually an organization. It's a movement of people. And there are different organizations registered in different countries, but itself No Name Kitchen is a movement of people helping people. And in 2017, so let's make a little bit of context. In 2016, European Union sent money to Turkey to close the border of the Balkans. Yeah.

So, in the beginning of 2017, in the winter, many people found themselves in Serbia. They were trying to migrate to go to some country in Europe, and then they found themselves in Serbia with the borders of European Union closed. And many people like were activists that went to Greece to help people on the move because they knew the situation or what was happening since 2015.

You probably remember in 2015 all this amount of people that were going from Turkey to somewhere in Europe to ask for asylum, to seek international protection. So many people were in Greece helping. They got information that in the city center of Belgrade, which is the capital city of Serbia, they were like more than 1000 people, mainly from Afghanistan at that moment, many of them minors with no parents, living in the old train station in a very bad conditions. And the weather was horrible. It was super cold. It was probably one of the coldest winters of the last years. So they just went there. They got some food from an organization. They went there and they saw a horrible situation where no one of the big institutional organizations were helping.

So then, they, with these posts that they had and asking for, help in social media, in their own social media, people start sending money and they start cooking right away. So, then they found this group of activists from many countries found themselves cooking every day and also together with people on the move and distributing food every day, every night.

And then one day, they were like, this seems like an organization. We actually are kind of organization. And then one guy, one from Afghanistan, he wrote on the wall with a spray kitchen. No, because it's like, we have a kitchen, we have an organization, but we have no name. And then it's the same guy.

He wrote "No Name," and then it was like, "No Name Kitchen." And it just stay like this. I think it's amazing. It's a very pure name and it really shows what is the way No Name Kitchen movement works. Its informal way of people cooperating and doing things together and helping each other.

[00:04:31] Chris: And so in that context, it was a spontaneous organization of people, or how did they, I mean, obviously people heard about this, but how did they come to organize together?

[00:04:41] Barbara: Social media is most instant thing, right? So, they opened this facebook profile, and then they say, what is going on. Some journalists started going there because these activists started talking about the situation. So, journalism and photojournalists went there and start showing the images. Mm-hmm. Oh, because it was really like minus 20 degrees and things like that. And people were living in the old train station and were using this wood from the old train station that has this liquid that is toxic.

So it was pretty awful. And also at the same time, the activists start hearing all these stories about the pushbacks, which is, yeah, something I would keep denouncing, since then, that is when people try to enter European Union, police will push them back to Serbia with violence, which is totally illegal.

So yeah, it was just people that were in Greece trying to help people in Greece. Finally, everybody knows everybody in this activist world, and if you don't know anyone, then you contact someone and then this person will tell you, "Ah, there is this group of people doing that."

Maybe you're interested. And then with the Facebook, they started to ask for donations. They started to call for more people to go and help because the situation was a big emergency and needed more, more people. Some other people will give interviews on newspapers, for example.

I was not there at the moment. I arrived some months later. And how I met No Name Kitchen is because one girl told her situation to one Spanish newspaper. I read this interview. I found like amazing what they're doing. I found them on the social media and I contacted No Name Kitchen. And then I head to Belgrade few months after. So yeah, spontaneously.

[00:06:11] Chris: Within the kitchens themselves, if we can call it that, within the No Name Kitchens, what kind of people end up showing up?

Are these people who are already a part of the No name Kitchen Network? Or are they local people as well?

[00:06:24] Barbara: Well, we call ourselves "kitcheners." It's many different kind of people. Like really it's, it's people. People want to help. People are good, despite all the politics that surround us, there is a lot of beautiful people in this world, and they can be someone who is. Retired and he was a lawyer in his life and now he finished his work and he's 66 years old and he wants to do something and he goes to Serbia and he spends there two months. He can be someone that's 22 years old and is doing an internship for the university and decided instead of doing a very easy internship, they will come with us and face what is really the situation in Europe? It's a very wide movement of people. Some of them can come to the borders and we have a policy of minimum one month cause it makes everything easier for the work, right?

But then also a kitchener is a person that is in his home or her hometown gathering beautiful clothes to send to the border so people can dress nicely and is a person that is making some event in her or his town to raise money to share, to send to the activities. And there's really a lot of people, because many people are good and many people wanna help.

They understand we cannot really be living in this Europe that they are making for us, the politicians. No, we need a more human place to live. Yeah. It's true. As you mentioned before, that is more people from the south of Europe and Germany also, not so much from the north of Europe.

[00:07:45] Chris: Speaking of the issues in the Balkans, in between Serbia and Turkey and Greece, of course. Perhaps for our listeners, if you could, perhaps there's a way of summarizing briefly the main issues that are arising in Southern Europe regarding these immigration crises.

Why is this happening? What are the major positions of the European Union, of organizations like No Name Kitchen, and what does that dynamic look like? From a distance,

[00:08:15] Barbara: So first, I wanted to tell you in No Name Kitchen we don't say "migration crisis" because there are not really so many people who are migrating.

So the crisis has been it's a border crisis, a political crisis. It's a humanitarian crisis. There are not so many migrants. And if the borders will be open, all this mess will not be happening. Right? So we don't call it migration crisis. So, basically according to the European Union law, if you wanna apply for asylum, if you come from a country that is in war or a country with a dictatorship, that when you complain about something or you can see yourself in jail from a country in conflict or whatever or you're from LGBTQ++ if you wanna apply for asylum is very, very few chances that you can get any visa to travel to Europe. So imagine you're in Syria, you're in Afghanistan, you're in Iraq, you're in Morocco, and you wanna apply for asylum to come to Europe or to get any visa that will allow you to come to Europe by plane.

It's very, very, very few chances that they will give you any visa to come. But the European Union law also says that if you're in the European Union soil and you apply for asylum and you apply for international protection, it's your right that the country where you are, it starts a procedure to see and to understand if you really need this protection, which long legal procedure.

And it takes a while. Yeah. So that basically is one of the main reasons why people are seeing themselves crossing borders in irregular manners and seeing themselves risking their lives as it just happened now from Libya, this shipwreck in Greece. So people are coming from Libya to Italy and now.

A lot of people have died and others are in centers in Greece now. So this is the main point why people will cross the borders in irregular manners. But then there is a problem and it's like European Union is not following its own rules. So then when a person arrives in, for example, let's say Greece, let's say Bulgaria, I say this because they are more in the south, let's say Croatia or Hungary, countries that are bordered with other their countries, the people arrived there and then when they tried to apply for asylum, the most of common thing that can happen to them. And what we've been denouncing since the very beginning because people were explaining to us and we saw it was something very systematically. And it's something that is happening on a daily basis is that police take them back to this other country, which means a pushback. We call this a "pushback."

And many times these pushbacks, which are illegal according to the European Union law, come with a lot of violence. Many times the police will steal the things from the people on the move. And many times they take, for example, their shoes when it's winter and then people to walk in the snow in the winter without shoes until they arrive to a safe place.

So this is basically why people are crossing borders in this ways. Then another question that is very common, why a person will not stay, for example, in Bosnia, will not stay in Serbia, in North Macedonia, which are safe countries, which are very nice countries. Yeah. So, the problem is that if you look to the numbers, there are very few people, that get asylum there.

So, there is people that tried too because it's like, okay, I'm in a safe place. There's no work here, and it's a beautiful place. But then if you look to the numbers, there are very, very, very few people every year that can access asylum. And while also you're waiting for your asylum to proceed, normally they keep you in those camps that really don't have the basic conditions to really have a decent life. I mean, these refugee camps, transit camps; it depends how they them in each country.

[00:11:54] Chris: Wow. Thank you. And the major sites that no-name Kitchen operates in include Ceuta in Spain, which surprisingly, is actually on the African mainland. Mm-hmm. As well as in the Balkans in Serbia, Bosnia and Herzegovina and Patras, Greece.

[00:12:13] Barbara: Patras has just finished. Right. Basically many people are not going anymore to Greece as before because in Greek, the polices became very tough against people who are migrating. So, many times people are forced to be in detention centers, like in detention camps while they apply for asylum, while they wait for the asylum to proceed. It's like really a jail. Mm-hmm. So now many people go through Bulgaria and then Serbia.

So in Greece there are not so many people anymore as it used to be. And we just close few weeks ago. But we're always open that there are more people start coming to Greece that we can reopen any project there. Okay.

[00:12:47] Chris: And these other sites then in Ceuta as well as Serbia, Bosnia, and Bulgaria, these places are so important for No Name Kitchen in part because this is essentially where the movement of people flows through?

[00:13:01] Barbara: We are basically in the borders because we do many things, not every day. We share food, clean clothes, provide tools that people can have hot showers, because also the many people don't have access to water. We have a health project that if someone needs a paid treatment because it's like, for example, dentist or for the eyes.

And then in the hospital they don't wanna to give any of these treatments and we pay for the private doctors and so on. So it's many activities that we do every day about spending time with people in the movement, listening and spending and sharing our stories. But then all this also bring us to see how much their rights are attacked all the time.

So then the aim is to denounce. The aim is that we don't need not to give this charity because there will be justice and then people don't need anymore. So the aim is to denounce what is happening all the time. So, in the place where we're is basically border areas. Mm-hmm. The border areas is where you can see how Europe is really not respecting the human rights.

And because quite tough places, there is not so many movements on these areas. So for example, the humanitarian aid is pretty much criminalized. So normally police will disturb you just because you're giving jackets to people. Mm. So it's are places that are strategically for denouncing.

And since it just started in Serbia, first it started in Belgrade, but three months after the team moved to Sid, which is in the border with Croatia because many people were there. And it was a point where you could really denounce on the pushbacks from Croatia. So then, all the other projects have been going very much together with the idea of reporting the border violence.

Yeah. Mm. And in Ceuta, Spain, which is bordered with Morocco. It's like another border for people because even if it's a Spain, people are not allowed to take a ferry very easily to the mainland, it's very difficult. So there is a lot of bureaucratic problems in the middle, like barriers that are being pushed to the people, so then they don't have the chance to cross legally to the mainland.

So many people also risk their life there. And at the same time, sometimes there are pushbacks from Ceuta to Morocco. We've denounced the pushbacks of minors and actually together with other organizations from Spain. And actually the former delegate of the government got investigated for that. And they are under, I dunno how you say in English, like invest.

[00:15:27] Chris: Investigations.

[00:15:29] Barbara: Yeah. So basically border areas are very much important for what we wanna denounce. Mm. And now we're starting operating in Ventimiglia, Italy, which even inside of Italy is very near France.

And we visited the place there and then we saw how there are also pushbacks from France. So this is another place that it could, it could be interesting to denounce, because many, many times people would think like, ah, but this is happening there in Croatia and Serbia you know, like, Serbia is not European Union, so people sometimes think that when we are talking about the pushbacks and all this violence, like very far from us, and it's difficult to make people understand that it's actually with the money that comes from the European Union. That means that if you are from the European Union or you're working here and paying taxes here, your taxes are used to pay to torture people, basically.

No. Mm wow. So it's also nice to be inside of Europe to show how this violence is systematic in the different borders.

[00:16:23] Chris: Right. And in the context of these pushbacks I imagine they're happening in all different contexts and circumstances. Could you give us a little bit of an idea of what that looks like?

I mean, I imagine a few different things. I imagine that people are in detention centers, people are in refugee camps. I imagine that in some instances people are simply on the street and then perhaps in others trying to get a meal.

[00:16:51] Barbara: I mean, we don't see the pushbacks. Pushbacks are hidden. And also we are at the other side of the borders. We only can meet people after they got pushed-back.. Yeah. Mm. Okay. So for example, you're in Serbia and this person tells you, like, I just been pushback from Hungary.

We're not in the border area. You cannot be at the border. We're in different towns near the border areas. Ok. So a pushback is like a person tries to cross the border in different ways. For example, walking the forest, hidden. It's very common.

So these are the stories that people tell to us. And then at some points, police see them in maybe in Hungary or maybe in Bulgaria, or maybe in Croatia. Those are all European Union countries. And then either the police or it can be also neighbors that they believe they're patriots, they'll call the police.

Mm-hmm. You can see the people on the move walking and then the police will can arrive there and can take the people back to the border by cars. Many times they need to sign papers that they don't know what is written on these papers. Many times they get lied by the police telling, like, if you sign this paper, you can access to asylum.

And actually you're signing a paper that is making you a punishment for something or you're signing that you want to really go back to the other countries, so, you're signing something that you don't know. Many times people get put into detention places. It's very common in Bulgaria and in Croatia for example.

And then when they leave these detention places, they are told that they need to pay for their days they've been sleeping there for the accommodation on the food, which is like normally according to what people explain to us, accommodation on food are awful. Many times, not even enough food. And many times we're talking that those are children or very young people, as well.

And then police will take them to the border and then force them to come back to the country that is not European Union, which means maybe Bosnia, maybe Serbia, or maybe Turkey if they're in Bulgaria. And many times this comes with very huge violence. As you can see in our websites, we speak often about this. No Name Kitchen created one Network that is called Border Violence Monitoring Network. Border Violence Monitoring Network.

Now we are not anymore part of it since last month, because we will report in other ways by ourselves and with other different partners. But there you can find all the testimonies we've been gathering since 2017.

And it's how the people describe to us what happens to them. Many times, you can't really see, because many times the people describe to you one situation and then they show you their back and in their back you see the marks of the batons or the marks of sticks or things like that, so it's very obvious to see that the person is injured.

Many times people can come with blood or with bruises in their faces because the police did them in their faces. Wow. And then other of the things that is very common is to steal their belongings. So like this, you make more difficult for them to continue their trip because then they take their phones, their clothes, money.

So then if you see yourself, for example, in Serbia, again with no phone, with no money, with no shoes, with no basic clothes, then you cannot continue your trip. You need to find a way to get money again. You need to find, like, for example, that your family sends to you and then you can buy another phone and then you can buy new shoes.

So you can continue, at some point, your way to try to ask for international protection to some European Union country. Wow. Wow.

[00:20:11] Chris: I guess there's this aspect of the state that seems so deeply involved in the suppression and repression of these movements, especially from asylum seekers, right?

Mm-hmm. And I think this is something that you hear about quite a bit in many parts of the world where there are these border crises, right? In regards to people who live in the borderlands who are for whatever reason against the movement or flows of people in this regard against asylum seekers in this obviously ends up or can end up with not just hostility, but violence, racism, et cetera.

And I'm also curious about the possibility of hospitality in these contexts. And certainly no name kitchen appears to take on that role and that responsibility quite a bit. And it's one of the main themes of this podcast, as well, is hospitality. And I'm reminded of this story that, some years ago and at the beginning of the war in Syria around 2015, 2016, I heard a rumor that Syrian refugees were hiding in the abandoned houses in my grandparents' villages in northern Greece, right on the border with North Macedonia in the daytime and waiting until night to cross the border, mostly to avoid capture and persecution at the hands of either Greek or Macedonian authorities. And last year I was visiting my grandmother there. She confirmed the story and said that this 85 year old woman, she left her house in the daytime, in the same village, with trays and trays of food and jars of water to offer these travelers before they moved along.

Since no name Kitchen relies largely on donations, I'm wondering about this notion of old time hospitality as opposed to the kind of industrial hospitality we hear about or we see in the hotels. One of the themes of this season is also about what kind of old time hospitality still exists in Europe, and I'm wondering what you and your team might have seen in this regard?

[00:22:29] Barbara: so, this is a very interesting question because things have changed so much during the years, and basically because the authorities have criminalized so much. The people on the move in general, like being a migrant is like being a criminal according to general speech from the politicians, which comes from the European Union. Mm-hmm. And at the same time, it's being criminalized. The help. Humanitarian help is being criminalized. So imagine for example, I wanna tell you the story in Bosnia, because Bosnia is the project where I spent the most of my time in the last years. When I arrived in Bosnia, in Kladusa, that is in the north of Bosnia near Croatia. It was middle of 2018 and people will be very nice. And then people will be very nice with people on the move. So people on the move did not have a place where to stay cause there was no camp created there. And the mayor of the town say that they can use this field and stay. So there was a field. And then like independent organizations or independent movements like No Name Kitchen or others will be building tents, will be providing blankets and showers and so on, because the institutional organizations were doing pretty much nothing.

And at the moment, they were like around 1000 people. There, it was already very difficult to cross and there were already a lot of pushbacks, so it was really difficult to cross. And some people stayed there for two years. So imagine how many wow pushbacks can it be that people can stay there up to two years.

And the local people were also very nice. They will go to this camp, which is called... to this field. And will bring food, will bring clothes, will spend their cooking together, time with people because they were, lot of families, a lot of children from Syria, Iraq, Afghanistan, Pakistan, Morocco.

And so. So it was actually very nice to see. And also from our side with the local people. Local people really welcome us very nicely, because they knew that we are going there to help and they were actually very worried to see all these people in the move suffering so much. You know, because also, it's very hard for them.

You have to understand that in Bosnia was a very bad, cruel war, not so long time ago. Right. When you see yourself, that you need to see how children are walking in the night pretty much cold because they were just pushed back with their families. And then you see people with bruises in their faces and things like that.

It is also very hard for the Bosnian people. Mm-hmm. But despite that, they were very welcoming and very nice. When the months start passing, the police start criminalizing the humanitarian aids. So, that means that, for example, there was this family that had some people in the move living in their place for free and then the police put them a fine of like, it was like 1000-2000 thousand Euro, which is lot of money for Bosnian income.

Then if you have a bar and people can enter your bar, police will go to disturb you. So then in many bars, it started to be written and which is very sad to say and to imagine, but this happens, "migrants not allowed," in the door. Mm,

[00:25:23] Chris: because the local people were also being harassed or under threat as a result.

[00:25:28] Barbara: So the police will disturb very much the owners of the bars, right. ...where they welcomed people on the move. And then with the time also, because there are many places that do not accept people on the move. Then if you accept people on the move, many people will be there because there is not so many places anymore where they can spend the day.

Like, having a coffee, being a pretty woman. So the criminalization of the people on the move started, like actually when the money from European Union came and then a camp was built, finally. A lot of money came. The institutional organizations obviously took over this money to build the camp, and then this speech started because there were like fights, who is going to manage the camps and so on.

Then, for example, as it happens everywhere, because this is not exclusively in Kladusa, as it happens everywhere, whenever there are any elections, migrants are used for getting votes. No. So, for example, in 2020 after the lockdown, which was already a very hard period, there were elections in the north of Bosnia, and then the politicians used the migrants for their speech.

And a lot of hate speech was spread. So, and even was local people would organize themselves to go and beat migrants. So, it changed from being super nice to the thought that these people are not good. European Union keeps exposing these people. European Union authorities send a lot of money to the borders to keep these people out of the European Union.

So something might be wrong with them. European Union feels with the right to beat these people in their faces. To push them back and also with violence. So maybe these people are not so worth it. So, it's like how all these actions that come from all these European Indian countries are dehumanizing people.

In a very bad way. Also, people will complain like, "ah, because the people are not clean," and of course they're not clean because the authorities cut the access to water, so they main access to water so you can have a proper shower was cut for a while. Things like that. So it seems very much from the moment that everybody was super welcoming to the opposite.

And this is very much related with the speech that EU sends to the people who are trying to seek asylum.

[00:27:33] Chris: Mm. So you think that this change in the way that people perceive these people on the move and the flows of people, it comes from the top down that it's a diffusion of EU based, state-based, language that then gets diffused as it rolls down the pyramid as it makes its way into social media, for example.

[00:27:59] Barbara: Yeah, sure. The thing is that if the main authority, the main one is sending millions of euros and they say always, you can listen to Ursula von der Leyen for example, who is the president of the European Commission. She will say like, we're sending money to fight mafias of human trafficking.

We're sending money to reinforce the borders, to protect our borders. You need to protect our borders because someone wants to attack the border, right? Mm-hmm. You're getting this work protection, right? Are we protecting from a six year old child from Syria? We're protecting from this actually. So, but when you're using these speech, you're making the people understand that we need to get protected from them.

So that means these people are dangerous, right? Mm-hmm. And you're telling this. You're sending millions of euros every year to protect the borders and to fight against human trafficking mafias. This is what they say. It's not me. So, of course, a person who is sitting on her house and knows that some people that in her town, there is 800 people, for example, walking that she doesn't know, she would believe like, "ah, these people are dangerous" because what you, what what this woman who has authorities telling the television openly.

Right?

[00:29:08] Chris: I had an interview with Fiore Longo, who's a representative of Survival International, one of the oldest NGOs in Europe, in the world. And in that interview, she spoke at length about how the major NGOs in the conservation world, World Wildlife Fund, African Parks, and the rest of them, were essentially collaborating with state governments in Africa in order to push indigenous people off their traditional lands, in order to create national parks or national reserves or ecotourism organizations or companies.

And I'm curious within the context of the border crises in Europe, how No Name Kitchen sees these much larger NGOs, the ones that I imagine getting money from governments and also helping to change government policy.

[00:30:08] Barbara: We, as No Name Kitchen movement do not get any money from the European Union nor from governments. Why? Because if you as European commission are sending these millions of euros to "protect borders," how they say. To close the borders, while you are allowing the pushbacks because the pushbacks are being denounced.

We brought this information to the European Parliament. It is there. It's not a secret. Everybody knows this happening. So, if you ask a European commission are sending all these big amounts of money, but then this European commission is sending also lots of money to these people that are rejected and that are abused at the borders, to create camps for them.

Yeah, you can imagine how much this European Commission cares these people and how much nice might be these camps. Those camps are catastrophic, horrible. And many people have a lot of scabies. Many people have diseases from bedbugs and come to us actually to ask for cure because they are ignored.

So the big institutional organizations, and I don't gonna say names because I'm talking on behalf of No Name Kitchen are many times inside of these camps and are getting money to manage these camps, which many times are like this.

And sometimes there is no bedsheet at all. It's just this old, dirty mattress, what people can find when they entering the camp. And so you are getting these huge millions of money from the European Union and then you are keeping quiet about the abuses at the borders, what is this?

Everybody can know which organizations they are because actually information is there. And normally they have these big advertisements showing people also, this is something that makes me very angry, because as I tell you, they are people. They're in different circumstances that we're, right now. They're same like you, and they were in their country, living a normal life until something happen.

But they don't like to see themselves in this situation. Imagine that you are like now and then a war starts there, and then you need to see yourself asking for shoes, asking for food. This is catastrophe. This is very complicated. This is really difficult for them. But then they get these advertisements on the TV showing people like, "hi, these poor refugees, they need our help. Look these poor children, how much they need our help."

But also you're kinda dehumanizing them a little bit. No, because you're showing them as these poor people that didn't know how to do the things by themselves when actually people on the move, in general, they are the bravest people I have ever met.

Cause really this journey is something that you really, really need to be a brave person because the most of people will not do the journey. They stay in a calm area closer to their countries. And then they show them like these poor people, like if they will really not have power to change their situation and it's never like this.

But then they make these advertisements, obviously. They not only get money from the European Union, but also from donors that with all their good intention want to support these poor people in their refugee camps.

For example, Greece put this rule in 2020. This refugee camp, it was at the detention center, but like really like a jail of maximum security. That you really cannot leave this place. So if there is this government making these rules that against the human rights, keeping people into detention center, that's because you're applying for a asylum.

But your asylum is, is being analyzed. Why, EU as an institutional organization are supposed to work for the human rights are supporting this and supporting these decisions from the government and then the government will say, "okay, now this kind of organization cannot be anymore in the camps."

Then you don't denounce this publicly. You keep quiet about the situation inside of the camps. So are we really here for the people's rights? Or you're here because of your money.

[00:33:37] Chris: Wow. And I'm curious about this notion of open borders in the context of tourism as well. Right. Because tourism operates largely on this notion of open borders. Those who can fly, those who can travel, those who have the right passports can go wherever they want.

Although you have to go through customs, you have to go through security when you go to a new country, of course, and usually there's limits on how long you can stay and things like that. Generally, the pro-immigration movements there is also very much this kind of discourse, this fight for open borders in terms of asylum seekers and essentially making it easier to create that kind of hospitality that's needed for people in flight, people in exile.

And so I'm curious about the dynamic between the two. Right? In a lot of places in southern Europe especially, you see graffiti that says, "migrants, welcome. Tourists, go home." Right? And so I'm curious what you think of these two major avenues or channels of movement in the world between tourism and then the movement of people in flight or in exile.

[00:34:56] Barbara: Mm-hmm. Yeah, actually tourism is seen as a very positive thing. And then we already know that actually the reason doesn't necessarily need to be positive.

It can make very expensive, your city. If we talk about some countries in the world, it can bring you some pedophiles too; misuse and abuse children. You know, like tourism can bring many good things, many bad things, like everything in life. No. Right.

We always say that we don't cross borders, borders crossed us, separate us.

So in Spain, for example. I say Spain because it's my country and we also operate there. To listen like, "ah, because we need more children because you know, like birth rate is pretty low," and it's true that we are not having so many children anymore.

And we young people and then this and that, but then we have all these people who are, have migrated already, who are living in Spain from different countries, and who are young people that will be ready to study and to get education and to start working pretty fast because we are talking about people who are maybe like teenagers. And so, but the system doesn't try to help them. Doesn't really put any effort.

You know, in a Spain, there is one term that is "MENA," to speak about people who have migrated, who are children. So, they normally the fastest called the MENA just to dehumanize one person, because you're using just these letters, you know,

MENA means like "Menor Extranjera, Non-Acompanado" (Unaccompanied Underage Foreigner). So you're using just this term look out children, you know, so it's a way of criminalizing them and at the same time, there are no proper initiatives to integrate these people to the system, for example. Then at the same time, we have a lot of tourism and now we have this digital nomad visa.

Hmm. So look, in order you get the digital nomad visa, you need to have a pretty high income. Yeah. Right. So, that means that actually this, okay, " these people come to my town and then they'll have a lot of money." But yeah, they can make very expensive here your city. I don't know if you've seen both in Libson and in Medellin there is already protest against digital nomads because they're making everything expensive. Also in Medellin, it seems that prositution Increases, so rich people are abusing people who are poor, women, of course, who are poor.

And it raise the prostitution according to what I read and what I report because I also write about these kind of things with colleagues that I interviewed.

So yeah, I know, like for example, it's not open borders. Open borders. Last year we were telling, that if we will allow the people who are in the Balkans to enter European Union and to ask for asylum, and also we're asking those of Europe to respect their own law.

We're not asking for something very big. We're telling them respect your own law and your own international agreements and respect the human rights. Yeah. Which is basic. We always told like if these people who were in the Balkans were not so much, really, not so much would enter, there would not be crisis anymore.

All this s**t would not be happening. And last year we could see when Ukrainian war started and selling millions of people who arriving into European Union countries and could get a house very fast. The children could go to study in short time. They could get integrated into the system in very few times.

So this means that we are being racist because why we can host, I don't know how many millions of people born in Ukraine and keeping the war in Ukraine and we cannot host some thousand people who come from Syria, Iraq, or Afghanistan. This is racism, basically. Mm-hmm. Because in the Balkans, you find families who are three years in the Balkans, who have children. Three years without going to school.

People who are getting themselves poor. You know, people when they left, it's not so easy to do this, this trip. It's very expensive. It's very hard. They have a business, for example, in Afghanistan, and then they go threatened by the Talibans or the one that the children are taken by the talibans to fight whatever.

And then they say, okay, let's sell our business. Let's sell our house, our lands. They call this money and let's go to search for the future for our family. Then, they see themselves three years and the children don't go to school, that they cannot work, that they spend all their money every day. Cause there is no way to really find a job or get an income.

So finally, this is racism. All this difference between a person comes from Ukraine and a person that is coming from Syria.

[00:39:20] Chris: Wow. In regards to the relationships that are built between the Kitcheners of No Name Kitchen and the asylum seekers, do any of those friendships end up developing once those people have found a place to settle, a place to stay?

[00:39:41] Barbara: Yeah, yeah, of course. It's true that now, it's not so easy to be spend time together because the police is really much disturbing you because you're giving a jacket to someone. So, it doesn't allow you to spend so much time anymore, together. But in general, what we promote in No Name Kitchen and what is very important for us, that we are really together.

No, because we are people. All of us, we are people, just in different circumstances. We're actually all of us migrants. Some of them are local people as well, that are supporting us. Cause many local people support our activities. Maybe not always so active because finance is very tired to be every day in your own hometown doing these things.

I'm facing all these challenges. For us it's very important to create networks of trust and mutual understanding. So, it's not only you are helping someone. No, no, it is not about this. It's about, you are there, you are learning with a, with a person. We are spending time with a person.

It's amazing for me being volunteer with No Name Kitchen is amazing because you can learn so much. You can meet so much amazing people. And I tell you that I'm here with a colleague that she was with me in Bosnia. And then next week, some friends who live in different European countries are gonna come to visit us. One is originally from Syria. The other originally from Pakistan.

Mm-hmm. They're gonna come here to visit because now they are already have made their lives. One is living in France. The other is living in the Netherlands. They have their papers, everything, so now they can travel freely around European Union.

So this is very, very, very important for us. And actually these networks are very valuable because maybe some person arrives later to some country and then this person has already friends in this country. Mm.

[00:41:16] Chris: Right. And in some instances, some of the people do end up returning, or maybe not returning is the right word, but reuniting with No Name Kitchen and other places to help perhaps serve those on the move for a time.

[00:41:30] Barbara: Yeah. Like taking papers in Europe, it takes very long, so it's not so easy. And we started only in 2017. So many of the people that we know, they're still on the way to get papers. Really long process. No, but for example, there is this friend of me who is from Iran and I met him in Kladusa, in Bosnia, and now he's living in France.

And the other day he wrote me. He was with two colleagues of me that he also met them in Bosnia and he was visiting them and the newborn baby they have been. And he would really like to come to volunteer with No Name Kitchen because now he has documents that he could. But at same time, because of the working conditions finally in this racist work, sometimes cannot be the same for everybody.

Right. So he doesn't have the chance to just get one whole month to come. But at some point, yeah, he's thinking about coming. It can be difficult cause then I tell you that police sometimes are chasing people who are not white. So, sometimes it can be difficult, but at the same time. But yeah. Well the idea is like many of our friends now at some point will start not getting, or are getting documents. So, this is a network of people with people and for people. Mm

[00:42:31] Chris: mm Amazing. Yeah. It does remind me of the philosophies and practices of mutual aid, (of apoyo mutuo).

[00:42:38] Barbara: But it's very important. The other day I was telling to my therapist because I go to the therapy because of the stress.

Yeah. So, we're talking about. And last time I was on the field and then she was telling like, yeah, " who helps you when you're helping?" It's like no, you cannot imagine like people on the move have really tried to help you, as well.

You know? Like they cannot help us with that distribution. They can help us giving a lot of support. For example, when I was living in Bosnia and I had like a free day, I would go to my friends, to their squats. They had a very warm stove there. And I would be as there, they would cook for me, know, we would be playing board games, we would be laughing and that was my holiday.

And for me that was a great moment, where to spend my free day, with them, and they would be taking care of me because they knew I was very stressed and they wanted me to be spoiled one day.

[00:43:28] Chris: It's beautiful. Really beautiful. Yeah. The kind of hospitality that can arise in times of conflict, right? Mm-hmm. And so in a time of border crises seems to exist in so many parts of the world, so few people at least in my purview or my understanding actually know about these border crises or understand the complexity around them.

And so I'm curious what kind of advice you might have for people who are either critical of immigration or people who want to understand the issues more deeply, and of course those who support asylum secrets.

[00:44:16] Barbara: Yeah, I mean finally we're in the era of information, right? So if you wanna get information, good information, because you need to identify the misinformation sources.

If you wanna get good information, there is a lot. So yes, please get informed and also go with people that have migrating and talk to them. Cause you'll meet them and you'll spend a lot of time with them and then you'll see how are their stories behind. And also, I really recommend people to get more information about this because I cannot believe that in the 21st century we are using the money of our taxes to pay for torture.

This is just insane because this is torture, really, what is happening at the borders of the European Union. And I guess many people in European Union countries do not want their taxes to be spent like this. But at the same time, they don't get informed about this. There are so many sources of information.

From us in our social media, we keep informing on a daily basis about the different things that are happening always. But in general, there are very good newspapers all over in different languages where you can get good information and also go to people and talk to people.

[00:45:21] Chris: Yeah. It's I mean, go to people and talk to the people. The people that you know, you would perhaps not even talk to, just criticize, without having anything to do with.

Right. And that most of those people that have an incredible unwillingness, like they're willing to criticize, but they're not willing to go and talk to the people who they're criticizing. Right. And it's really interesting because as you were talking about earlier, you know, Lisbon and Medellin and the backlash against digital nomads and things like that.

This is happening as well in Oaxaca although against tourists in general. Some people ask me like, well, what do we do? And, and I say, well, why don't you go talk to the tourists? Ask them why they're here. Ask them what their life is like, because there's this image, this single or singular image of the tourist and it's a caricature, it's a stereotype, and it says that all tourists are exactly the same. They come for the same reasons. They do the same things. And they have nothing to do with us, right? They're totally the opposite of who we are and all of this stuff.

And it's very, very similar to the way that people especially people who speak poorly of immigrants or people on the move also view this and just this unwillingness to speak with the other, right.

Hmm. So much to consider. My plate is full with all you've offered today. And I'm deeply grateful to have been on the receiving end of your words today. I'm curious, Barbara how might our listeners get involved in No Name Kitchen?

How might they find out more and follow your work online.

[00:47:05] Barbara: Yeah, welcome everybody. We have Instagram, Facebook, YouTube and Twitter. And also now we started some months ago in TikTok. But yeah, we're on social media and also we try very much to always report everything we know, so people on the move know that they can rely on us if they want to denounce something publicly. And here we are for that. Welcome everybody to follow our task and to get to know more about the situation at the borders.

[00:47:31] Chris: Thank you so much. On behalf of our listeners, it's been an honor to speak with you and, and to really get a deeper perspective onto these notions of exile and immigration and borders and border crises happening in the world now. So I'm really grateful for your willingness to speak with us today and to be able to add that layer to the conversation.

[00:47:53] Barbara: Thanks very much to you for, invite us, for, invite me, for give voice to the situation and everybody welcome to follow what we do.

Thank you very much.

[00:48:01] Chris: Thank you, Barbara. Take care.

[00:48:04] Barbara: Take care. Bye.

On this episode, my guest is Nick Hunt, the author of three travel books about journeys by foot, including Outlandish: Walking Europe's Unlikely Landscapes. His articles have appeared in The Guardian, Emergence, The Irish Times, New Internationalist, Resurgence & Ecologist and other publications. He works as an editor and co-director for the Dark Mountain Project. His latest book is an alternate history novel, Red Smoking Mirror.

Show Notes

Awe and the Great Secret

On Focus, Sight and Subjectivity

The Almost Lost Art of Walking

Pilgrimage and the Half Way Point

What if Left of Old-School Hospitality in our Times?

When Borders Matter Less

Hospitality and Pain

The Costs of Interculturality

Asking Permission: On Not Being Welcome

Friendship, Hospitality, and Exchange

Homework

Nick Hunt’s Official Website

Red Smoking Mirror

Essay: Bulls and Scars

Transcript

[00:00:00] Chris Christou: Welcome Nick to the End of Tourism podcast. Thank you so very much for joining us today.

[00:00:05] Nick Hunt: Very nice to be here, Chris.

[00:00:07] Chris Christou: I have a feeling we're in for a very special conversation together. To begin, I'm wondering if you could offer us a glimpse into your world today, where you find yourself, and how the times seem to be rolling out in front of you, where you are.

[00:00:22] Nick Hunt: Wow, that's a good, that's a good question. Geographically, I'm in Bristol, in the southwest of England, which is the city I grew up in and then moved away from and have come back to in the last five or so years. The city that I sat out the pandemic, which was quite a tough one for various reasons here and sort of for me personally and my family.

But the last year really has just felt like everyone's opening out again and it feels... it's kind of good and bad. There was something about that time, I don't want to plunge straight into COVID because I'm sure everyone's sick of hearing about it, but the way it, it froze the world and froze people's personal lives and it froze all the good stuff, but it also froze a lot of the more difficult questions.

So, I think in terms of kind of my wider work, which is often, focused around climate change, extinction, the state of the planet in general, the pandemic was, was oddly, you didn't have to think about the other problems for a while, even though they were still there. It dominated the airspace so much that everything else just kind of stopped.

And now I find that in amongst all the joy of kind of friends emerging again and being able to travel, being able to meet people, being able to do stuff, there's also this looming feeling of like, the other problems are also waking up and we're looking at them again.

[00:01:56] Chris Christou: Yeah. We have come back time to time in the last year or two in certain interviews of the pod and, and reflected a little bit on those times and considered that there was, among other things, it was a time where there was the possibility of real change. And I speak more to the places that have become tourist destinations, especially over touristed and when those people could finally leave their homes and there was nobody there that there was this sense of Okay, things could really be different

[00:02:32] Nick Hunt: Yeah.

As well. Yeah. I know there, there was a kind of hope wasn't there that, "oh, we can change, we can, we can act in, in a huge, unprecedented way." Maybe that will transfer to the environmental problems that we face. But sadly that didn't happen. Or it didn't happen yet.

[00:02:53] Chris Christou: Well, time will tell. So Nick, I often ask my guests to begin with a bit of background on how their own travels have influenced their work, but since so much of your writing seems to revolve around your travels, I've decided to make that the major focus of our time together. And so I'd like to begin with your essay Bulls and Scars, which appears in issue number 14 of Dark Mountain entitled TERRA, and which was republished in The Best British Travel Writing of the 21st Century.

[00:03:24] Nick Hunt: A hyperbolic, a hyperbolic title, I have to say.

[00:03:29] Chris Christou: And in that exquisite essay on the theme of wanderlust, you write, and I quote,

"always this sense, when traveling, will I find it here? Will the great secret reveal itself? Is it around the next corner? There is never anything around the next corner except the next corner, but sometimes I catch fragments of it.

This fleeting thing I am looking for. That mountainside, that's a part of it there. The way the light falls on that wall. That old man sitting under a mulberry tree with his dog sleeping at his feet. That's a part of the secret too. If I could fit these pieces together, I would be completed. Waking on these sacks of rice, I nearly see the shape of it. The outlines of the secret loom, extraordinary and almost whole. I can almost touch it. I think. Yes, this is it. I am here. I have arrived, but I have not arrived. I am traveling too fast. The moment has already gone, the truck rolls onwards through the night, and the secret slides away.

This great secret, Nick, that spurs so much of our wanderlust. I'm curious, where do you imagine it comes from personally, historically, or otherwise?

[00:04:59] Nick Hunt: Wow. Wow. Thank you for reading that so beautifully. That was an attempt to express something that I think I've always, I've always felt, and I imagine everybody feels to some extent that sense of, I guess you could describe it as "awe," but this sense that I, I first experienced this when I was a kid.

I was about maybe six, five or six years old, maybe seven. I can't remember. Used to spend a lot of time in North Wales where my grandparents lived and my mum would take me up there and she loved walking. So we'd go for walks and we were coming back from a walk at the end of a day. So it was mountains. It was up in Snowdonia.

And I have a very vivid memory of a sunset and a sheep and a lamb and the sky being red and gold in sense that now I would describe it as awe, you know, the sublime or something like that. I had no, no words for it. I just knew it was very important that I, I stayed there for a bit and, and absorbed it.

So I refused to walk on. And my mom, I'll always be grateful for this. She didn't attempt to kind of pull my hand and drag me back to the car cuz she probably had things to do. But she walked on actually and out of sight and left me just to kind of be there because she knew that this was an important thing.

And for me, that's the start of, of the great secret. I think this sense of wanting to be inside the world. I've just been reading some Ursula LeGuin and there's a short story in her always coming home. I think it's called A Hole in the Air. And it's got this kind of conceit of a man stepping outside the world and he kind of goes to a parallel version of his world and it's the one in which some version of us lives.

And it's the kind of, you know, sort of fucked up war-like version where everything's kind of terrible and polluted, dangerous and violent and he can't understand it. But this idea of he's gone outside the world and he can't find his way back in. And I think this is a theme in a lot of indigenous people.

This idea of kind of being inside something and other cultures being outside. I think a lot, all of my writing and traveling really has been about wanting to get inside and kind of understand something. I don't know. I mean, I dunno what the secret is because it's a secret and what I was writing about in that essay was, I think in my twenties particularly, I kind of imagined that I could find this if I kept moving.

The quicker the better because you're covering more ground and more chance of finding something that you're looking for, of knowing what's around the next corner, what's over the next hill. You know, even today I find it very difficult to kind of turn back on a walk before I've got to the top of a hill or some point where I can see what's coming next.

It feels like something uncompleted and then I'm sure, as I imagine you did, you know, you were describing to me earlier about traveling throughout your twenties and always kind of looking for this thing and then realizing, what am I actually, you know, what am I doing? What am I actually looking for?

Mm-hmm. So I still love traveling, obviously, but I don't feel this kind youthful urge just to keep moving, keep moving, keep moving, see more things, you know, experience more. And then I think you learn when you get a bit older that maybe that's not the way to find whatever it is that you are kind of restless for.

Maybe that's when you turn inside a little bit more. And certainly my travels now are kind of shorter and slower than they were before, but I find that there's a better quality of focus in the landscapes or places that before I would've kind of dismissed and rushed through are now endlessly fascinating.

And allowing more time to kind of stay in a place has its own value.

[00:09:19] Chris Christou: Well, blessings to your mother. What's her name if I can ask? Her name's Caroline. It's the same name as my wife. So it's a source of endless entertainment for my friends.

Well, thank you, Caroline, for, for that moment, for allowing it to happen.

I think for better or worse, so many of us are robbed of those opportunities as children. And thinking recently about I'll have certain flashbacks to childhood and that awe and that awe-inspiring imagination that seems limitless perhaps for a young child and is slowly waned or weaned as we get older.

So thank you to your mother for that. I'm sure part of the reason that we're having this conversation today. And you touched a little bit on this notion of expectation and you used the word focus as well, and I'm apt to consider more and more the the question of sight and how it dominates so much of our sense perception and our sense relationships as we move through our lives and as we move across the world.

And so I'd like to bring up another little excerpt from Bulls and Scars, which I just have to say I loved so much. And in the essay you write, quote,

"I know nothing about anything. It's a relief to admit this now and let myself be led. All I see is the surface of things. The elaborate hairstyle of a man, shaved to the crown and plastered down in a clay hardened bun, a woman's goat skin skirt, fringed with cowrie shelves and not the complex layers of meaning that lie beneath. I understand nothing of the ways in which these things fit together, how they collide or overlap. There are symbols I cannot read, lines I do not see."

End quote. And so this, this reminded me. I have walking through a few textile shops here in Oaxaca some years ago with a friend of mine and he noted how tourists tend towards these textile styles, colors and designs, but specifically the ones that tend to fit their own aesthetics and how this can eventually alter what the local weavers produce and often in service to foreign tastes.

And he said to me, he said, "most of the time we just don't know what we're looking at." And so it's not just our inability to see as a disciplined and locally formed skill that seems to betray us, but also our unwillingness to know just that that makes us tourists or foreigners in a place. My question to you is, how do you imagine we might subvert these culturally conjured ways of seeing, assuming that's even necessary?

[00:12:24] Nick Hunt: Well, that's a question that comes up an awful lot as a travel writer. And it's one I've become more aware of over these three books I've written, which form a very loose trilogy about, they're all about walking in different parts of Europe.

And I've only become more aware of that that challenge of the traveler. There's another line in that essay that something like " they say that traveling opens doors, but sometimes people take their doors with them." You know, it's not necessarily true, but any means that seeing the world kind of widens your perspective.

A lot of people just, you know, their eyes don't change no matter where they go. And so, I know that when I'm doing these journeys, I'm going completely subjectively with my own prejudices, my own mood of the day which completely determines how I see a place and how I meet people and what I bring away from it.

And also what I, what I give. And I think this is, this is kind of an unavoidable thing really. It's one of the paradoxes maybe at the heart of the kind of travel writing I do, and there's different types of travel writers. Some people are much more conscientious about when they talk to people, it's, you know, it's more like an interview.

They'll record it. They'll only kind of quote exactly what they were told. But even that, there's a kind of layer of storytelling, obviously, because they are telling a story, they're telling a narrative, they're cutting certain things out of the frame, and they're including others. They're exaggerating or amplifying certain details that fit the narrative that they're following.

I think an answer to your question, I, I'm not sure yet, but I'm hopefully becoming more, more aware. And I think one thing is not hiding it, is not pretending that a place as I see it, that I, by any means, can see the truth, you know, the kind of internal truth of this place. There's awareness that my view is my view and I think the best thing we can do is just not try and hide that to include it as part of the story we tell. Hmm. And I, I noticed for my first book, I did this long walk across Europe that took about seven and a half months. And there were many days when I didn't really want to be doing it.

I was tired, sick, didn't want to be this kind of traveling stranger, always looking like the weirdo walking down the street with a big bag and kind of unshaved sunburnt face. And so I noticed that some villages I walked into, I would come away thinking, my God, those people were awful.

They were really unfriendly. No one looked at me, no one smiled. I just felt this kind of hostility. And then I'd think, well, the common factor in this is always me. And I must have been walking into that village looking shifty, not really wanting to communicate with anyone, not making any contact, not explaining who I was.

And of course they were just reflecting back what I was giving them. So I think, just kind of centering your own mood and the baggage you take with you is very important.

[00:15:46] Chris Christou: Yeah. Well, I'd like to focus a little bit more deeply on that book and then those travels that you wrote about anyways, in Walking the Woods and the Water.

And just a little bit of a background for our listeners. The book's description is as follows. "In 1933, Patrick Leigh Fermor set out in a pair of hobnail boots to chance and charm his way across Europe. Quote, like a tramp, a pilgrim, or a wandering scholar. From the hook of Holland to Istanbul. 78 years later, I (you) followed in his footsteps.

The book recounts a seven month walk through Holland, Germany, Austria, Slovakia, Hungary, Romania, Bulgaria, and Turkey on a quest to discover what remains of hospitality, kindness to strangers, freedom, wildness, adventure, and the deeper occurrence of myth and story that still flow beneath Europe's surface.

Now before diving a little bit more deeply into these questions of hospitality and xenophobia or xenophilia, I'd like to ask about this pilgrimage and the others you've undertaken, especially, this possibility that seems to be so much an endangered species in our times, which is our willingness or capacity to proceed on foot as opposed to in vehicles.

And so I'm curious how your choice to walk these paths affected your perception, how you experienced each new place, language, culture, and people emerging in front of you. Another way of asking the question would be, what is missed by our urge to travel in vehicles?

[00:17:36] Nick Hunt: Well, that first walk, which set off the other ones, I later did. It could only have been a walk because the whole idea was to follow the footsteps of Patrick Leigh Fermor, who was a very celebrated travel writer who set out in 1933 with no ambition or kind of purpose other than he just wanted to walk to Istanbul.

And it was his own kind of obsessive thing that he wanted to do. And I was deeply influenced by his book. And I was quite young and always thought I wanted to kind of try. I I was just curious to see the Europe that he saw was, you know, the last of a world that disappeared very shortly afterwards because he saw Germany as this unknown guy called Adolf Hitler, who was just emerging on the scene.

He walked through these landscapes that were really feudal in character, you know, with counts living in castles and peasants working in the fields. And he, so he saw the last of this old Europe that was kind of wiped out by, well first the second World War, then communism in Eastern Europe and capitalism, in Western Europe and then everywhere.

So it's just had so many very traumatic changes and I just wanted to know if there was any of what he saw left, if there was any of that slightly fairytale magic that he glimpsed. So I had to walk because it, it just wouldn't have worked doing it by any other form of transport. And I mean, initially, even though I'd made up my mind, I was going to go by foot and I knew I wasn't in a hurry. It was amazing how frustrating walking was in the first couple of weeks. It felt almost like the whole culture is, you know, geared around getting away, got to go as quickly as possible.

In Holland actually I wasn't walking in remote mountains, I was walking

through southern industrial states and cities in which a walker feels, you feel like an outcast in places you shouldn't really be. So, it took a couple of weeks for my mind to really adjust and actually understand that slowness was the whole purpose. And then it became the pleasure.

And by halfway through Germany, I hadn't gone on any other form of transport for maybe six weeks, and I stayed with someone who, he said, "I'm going to a New Year's Eve party in the next town." It was New Year's Eve. The next town was on my route. He said, "you know, I'm driving so I might as well take you there."

So I said, "great," cuz it'd been a bit weird to kind of go to this town and then come back again. It was on my way. So, I got in a car and the journey took maybe half an hour and I completely panicked, moving at that speed, I was shocked by how much of the world was taken away from me, actually, because by then I'd learned to love spotting these places, you know, taking routes along, along rivers and through bits of woodland.

I was able to see them coming and all of these things were flashing past me. We crossed the Rhine, which was this great river that I'd been following for weeks. And it was like a stream, you know, it was a puddle. It was kind of gone under the bridge in two seconds. Wow. And it really felt like I had this, this kind of guilt, to be honest.

It was this feeling of what was in that day that I lost, you know, what didn't I see? Who didn't I meet? I've just been sitting in the passenger seat of a car, and I have no sense of direction. The thing about walking is you're completely located at all times. You walk into the center of a city and you've had to have walked through the suburbs.

You've seen the outskirts, and it helps, you know, well that's north. Like, you know, I came from that direction. That's south. That's where I'm going. If you take a train or get in a car, unless you're really paying attention, you are kind of catapulted into the middle of this city without any concept of what direction you're going in next.

And I didn't realize how disorienting that is because we're so used to it. We do it all the time. And this was only a kind of shadow of what was to come at the very end of my journey, cuz I got to Istanbul after seven and a half months. I was in a very weird place that I've only kind of realized since all that time walking.

And I stayed a couple of weeks in Turkey and then I flew home again, partly cuz I had a very patient and tolerant and forgiving girlfriend who I couldn't kind of stretch it out any, any longer. And initially I think I'd been planning to come back on like hitchhiking or buses and trains. But in the end I was like, "you know, whatever, I'll just spend a couple days more in Turkey, then I'll get on a plane."

And I think it was something like three hours flying from Istanbul and three hours crossing a continent that you spent seven and a half months walking. And I was looking down and seeing the Carpathian mountains and the Alps and these kind of shapes of these rivers, some of which I recognized as places I'd walked through.

And again, this sense of what am I missing, that would've been an extraordinary journey going through that landscape. Coming back. You mentioned pilgrimage earlier, and someone told me once, who was doing lots of work around pilgrimage that, you know, in the old days when people had to walk or take a horse, if you were rich, say you started in England, your destination was Constantinople or Jerusalem or Rome, that Jerusalem or Rome wasn't the end of your journey.

That was the exact halfway point, because when you got there, you had to walk back again. And on the way out, you'd go with your questions and your openness about whatever this journey meant to you. And then on the way back, you would be slowly at the pace of walking, trying to incorporate what you'd learnt and what you'd experienced into your everyday life of your village, your family, your community, you know, your land.

So by the time you got back, you'd had all of that time to process what happened. So I think with that walk, you know, I, I did half the pilgrimage thinking I'd done all of it, and then was plunged back into, actually went straight back to the life I'd been living before in, in London as if nothing had ever happened.

And I think for the year after that walk, my soul hadn't caught up with my body by any means. Mm-hmm. I was kind of living this strange sort of half life that felt very familiar because I recognized everything, but I felt like a very different person, to be honest and it took a long time to actually process that.

But I think if I'd, even if I'd come back by, you know, public transport of some sort it would've helped just soften the blow.

[00:25:04] Chris Christou: What a context to put it in, softening the blow. Hmm. It reminds me of the etymology of travel as far as I've read is that it used to mean an arduous journey.

And that the arduous was the key descriptor in that movement. It reminds me of, again, so many of my travels in my twenties that were just flash flashes of movement on flights and buses. And that I got back to Canada. And the first thing was, okay, well I'm outta money, so I need to get back to work and I need to make as much money as possible.

And there just wasn't enough time. And there wasn't perhaps time, period, in order to integrate what rolled out in front of me over those trips. And I'm reminded of a story that David Abram tells in his book Becoming Animal about jet lag. And perhaps a hypothesis that he has around jet lag and that we kind of flippantly use the excuse or context of time zones to explain this relative sense of being in two places at once.

To what extent he discussed this, I don't remember very well, but just this understanding of when we had moved over vast distances on foot in the past, that we would've inevitably been open and apt to the emerging geographies languages, foods even cultures as we arrive in new places, and that those things would've rolled out very slowly in front of us, perhaps in the context of language heavily.

But in terms of geography, I imagine very slowly, and that there would've been a kind of manner of integration, perhaps, for lack of a better word in which our bodies, our sensing bodies, would've had the ability to confront and contend with those things little by little as we moved.

And it also reminds me of this book Rebecca Solnit's R iver of Shadows, where she talks about Edward Muybridge and the invention of the steam engine and the train and train travel.

And how similarly to when people first got a glimpse of the big screen cinema that there was a lot of bodily issues. People sometimes would get very nauseous or pass out or have to leave the theater because their bodies weren't used to what was in front of them.

And in, on the train, there were similar instances where for the first time at least, you know, as we can imagine historically people could not see the foreground looking out the train window. They could only see the background because the foreground was just flashing by so quickly.

Wow, that's interesting. Interesting. And that we've become so used to this. And it's a really beautiful metaphor to, to wonder about what has it done to a people that can no longer see what's right there in front of them in terms of not just the politics, in their place, but the, their home itself, their neighbors, the geography, et cetera.

And so I'm yet to read that book in mention, but I'm really looking forward to it because it's given me a lot of inspiration to consider a kind of pilgrimage to the places where my old ones are from there in, in southeastern Europe and also in Southwestern England.

[00:28:44] Nick Hunt: Hmm.

Yeah. That is a, so I'm still thinking about that metaphor of the train. Yeah. You don't think of that People wouldn't have had that experience of seeing the foreground disappear. And just looking at the distance, that's deeply strange and inhuman experience, isn't it? Hmm.

[00:29:07] Chris Christou: Certainly. And, you know, speaking of these, these long pilgrimages and travels, my grandparents made their way from, as I mentioned, southwestern England later Eastern Africa and, and southeastern Europe to Canada in the fifties and sixties. And the peasant side of my family from what today is northern Greece, Southern Macedonia, brought a lot of their old time hospitality with them.

And it's something that has always been this beautiful clue and key to these investigations around travel and exile. And so, you know, In terms of this old time hospitality, in preparing for this interview, I was reminded of a story that Ivan Illich once spoke of, or at least once, wrote about of a Jesuit monk living in China who took up a pilgrimage from Peking to Rome just before World War II, perhaps not unlike Patrick Leigh Fermor. Mm-hmm. And Illich recalled the story in his book, Rivers North of the Future as follows. He wrote, quote, "at first it was quite easy, he said (the Jesuit said,) in China, he only had to identify himself as a pilgrim, someone whose walk was oriented to a sacred place and he was given food, a handout, and a place to sleep.

This changed a little bit when he entered the territory of Orthodox Christianity. There, they told him to go to the parish house where a place was free or to the priest's house. Then he got to Poland, the first Catholic country, and he found that the Polish Catholics generously gave him money to put himself up in a cheap hotel.

And so the Jesuit was recalling the types of local hospitality he received along his path, which we could say diminished the further he went. Now, I'd love it if you could speak perhaps about the kinds of hospitality or, or perhaps the lack there of you experienced on your pilgrimage from the northwest of Europe to the southeast of Europe.

And what, if anything, surprised you?

[00:31:26] Nick Hunt: Well, that was one of my main interests really, was to see if the extraordinary hospitality that my predecessor had experienced in the 1930s where he'd been accommodated everywhere from, peasants' barns to the castles of Hungarian aristocrats and everything in between.

I wanted to see if that generosity still existed. And talking about different ways of offering hospitality when he did his walk, one of the fairly reliable backstops he had was going to a police officer and saying "I'm a student. I'm a traveling student." That was the kind of equivalent to the pilgrim ticket in his day in a lot of parts of Europe. "I'm a student and I'm going from one place to the next," and he would be given a bed in the local police station. You know, they'd open up a cell, sleep there for the night, and then he'd leave in the morning. And I think it sometimes traditionally included like a mug of beer and some bread or soup or something, but even by his time in the thirties, it was a fairly well established thing to ask, I dunno how many people were doing it, but he certainly met in Germany, a student who was on the road going to university and the way he was going was walking for days or weeks.

That wasn't there when I did my work. I don't think I ever asked a policeman, but in a couple of German towns, I went to the town hall. You know, the sort of local authority in Germany. They have a lot of authority and power in the community. And I asked a sort of bemused receptionist if I could claim this kind of ancient tradition of hospitality and spend the night in a police station, and they had no idea what I was talking about.

Wow. And I think someone in a kind of large village said, "well, that's a nice idea, but I can't do that because we've got a tourist industry and all the guest house owners, you know, they wouldn't be happy if we started offering accommodation for free. It would put them out of business." Wow. And I didn't pay for accommodation much, but I did end up shelling out, you know, 30, 40 euros and sleeping in a, B&B.

But having said that, the hospitality has taken on different forms. I started this journey in winter, which was the, when Patrick Leigh Fermor started, in December. So, I kind of wanted to start on the same date to have a similar experience, but it did mean walking through the coldest part of Europe, you know, Germany and Austria in deep snow and arriving in Bulgaria and Turkey when it was mid-summer.

So I went from very cold to very hot. And partly for this reason, I was nervous about the beginning, not knowing what this experience was gonna be like. So, I used the couch surfing website, which I think Airbnb these days has probably kind of undercut a lot of it, but it was a free, very informal thing where people would provide a bed or a mattress or a place on the floor, a sofa for people passing through.

And I was in the south of Germany before I ran out of couch surfing stops. But I also supplemented that with sleeping out. I slept in some ruined castles on the way. Hmm. I slept in these wooden hunting towers that no hunters were in. It wasn't the season. But they were freezing, but they were dry, you know, and they gave shelter.

But I found that the language of hospitality shifted the further I went. In Holland, Germany, and Austria, people were perfectly, perfectly hospitable and perfectly nice and would put me up. But they'd say, when do you have to leave? You know, which is a perfectly reasonable question and normally it was first saying the next morning.

And I noticed when I got to Eastern Europe, the question had shifted from when do you want to leave to how long can you stay? And that's when there was always in Hungary and then in Romania in particular and Bulgaria, people were kind of finding excuses to keep me longer. There would be, you know, it's my granddad's birthday, we're gonna bake him a cake and have a party, or we're going on a picnic, or we're going to the mountains, or we're going to our grandmother's house in the countryside. You should see that.

And so my stays did get longer, the further southeast I got, partly cuz it was summer and everybody's in a good mood and they're doing things outdoors and they're traveling a bit more. But yeah, I mean the hospitality did shift and I got passed along as Patrick Leigh Fermor had done. So someone would say, you're going this way.

They look at my map, you're going through this town. I've got a cousin, or I know a school teacher. Maybe you can sleep in the school and give a talk to the students the next day. So, all of these things happened and I kind of got accommodated in a greater variety of places, a nunnery where I was fed until I'd hardly move, by these nuns, just plain, homemade food and rakia and wine.

And I stayed at a short stay in a psychiatric hospital in France, Sylvania. Talking of the changes that have happened to Europe, when Patrick Leigh Fermor stayed there it was a country house owned by a Hungarian count. His assets had since been liquidated, you know, his family dispossessed in this huge building given to the Romanian State to use as a hospital, and it was still being run that way.

But the family had kind of made contact, again, having kept their heads down under communism, but realized they had no use for a huge mansion with extensive grounds. There was no way they could fill it or maintain it. And so it was continued to be used as a hospital, but they had a room where they were able to stay when they passed through.

So I spent a few nights there. So everything slowed down was my experience, the further southeast I got. And going back actually to one of your first questions about, why walk? And what do you notice from walking? One of the things you really notice is the incremental changes by which, culture changes as well as landscape.

You see the crossovers. You see that people in this part of Holland are a bit like this people in this part of Germany over the border. You know, borders kind of matter less because you see one culture merging into another. Languages and accents changing. And sometimes those changes are quite abrupt, but often they're all quite organic and the food changes, the beer changes, the wine changes, the local cheese or delicacies change.

And so that was one of the great pleasures of it was just kind of understanding these many different cultures in Europe as part of a continuum rather than these kind of separate entities that just happen to be next door to each other.

[00:38:50] Chris Christou: Right. That's so often constructed in the western imagination through borders, through state borders.

[00:38:58] Nick Hunt: Just talking of borders, they've only become harder, well for everyone in the places I walk through. And I do wonder what it would be like making this journey today after Brexit. I wouldn't be able to do it just quite simply. It's no longer possible for a British person to spend more than three months in the EU, as a visitor, as a tourist.

So I think I could have walked to possibly Salzburg or possibly Vienna, and then had to come back and wait three months before continuing the journey. So I was lucky, you know, I was lucky to do it in the time I did. Mm-hmm.

[00:39:38] Chris Christou: Mm-hmm. I'm very much reminded through these stories and your reflections of this essay that Ivan Illich wrote towards the end of his life called "Hospitality and Pain."

And you know, I highly, highly recommend it for anyone who's curious about how hospitality has changed, has been commodified and co-opted over the centuries, over the millennia. You know, he talks very briefly, but very in depth about how the church essentially took over that role for local people, that in the Abrahamic worldview that there was generally a rule that you could and should be offering three days and nights of sanctuary to the stranger for anyone who'd come passing by and in part because in the Christian world in another religious worldviews that the stranger could very well be a God in disguise, the divine coming to your doorstep. We're talking of course, about the fourth and fifth centuries.

About how the church ended up saying, no, no, no, don't worry, don't worry. We got this. You, you guys, the people in the village, you don't have to do this anymore. They can come to the church and we'll give them hospitality. And of course, you know, there's the hidden cost, which is the, the attempt at conversion, I'm sure.

Yeah. But that later on the church instituted hospitals, that word that comes directly from hospitality as these places where people could stay, hospitals and later hostels and hotels and in Spanish, hospedaje and that by Patrick Lee firm's time we're talking about police stations.

Right. and then, you know, in your time to some degree asylums. It also reminded me of that kind of rule, for lack of a better word of the willingness or duty of people to offer three days and nights to the stranger.

And that when the stranger came upon the doorstep of a local person, that the local person could not ask them what they were doing there until they had eaten and often until they had slept a full night. But it's interesting, I mean, I, I don't know how far deep we can go with this, but the rule of this notion, as you were kind of saying, how the relative degree of hospitality shifted from

[00:42:01] Nick Hunt: when do you have to leave to how long how long can you stay?

[00:42:05] Chris Christou: Right. Right. That Within that kind of three day structure or rule that there was also this, this notion that it wasn't just in instituted or implemented or suggested as a way of putting limits on allowing a sense of agency or autonomy for the people who are hosting, but also limiting their hospitality.

Kind of putting this, this notion on the table that you might want to offer a hundred days of hospitality, but you're not allowed. Right. And what and where that would come from and why that there would be this necessity within the culture or cultures to actually limit someone's want to serve the stranger.

[00:42:54] Nick Hunt: Yeah, that's very interesting. Yeah. Mm-hmm. Yeah. I wonder where that came from. I mean, three is always a bit of a magic number, isn't it? Mm-hmm. But yeah, it sounds like that maybe comes from an impulse from both sides somehow.

[00:43:09] Chris Christou: Mm-hmm. Nick, I'd like to come back to this question of learning and learning with the other of, of interculturality and tourism.

And I'd like to return to your essay, Bulls and Scars, momentarily with this excerpt. And it absolutely deserves the title of being one of the best travel writing pieces of the 21st century. And so in that essay you write,

"if we stay within our horizons surrounded by people who are the same as us, it precludes all hope. We shut off any possibility of having our automatic beliefs, whether good or bad, right or wrong, smashed so their rubble can make new shapes. We will never be forced to understand that there are different ways to be human, different ways to be ourselves, and we desperately need that knowledge, even if we don't know it yet."

Hmm. And now I don't disagree at all. I think we are desperately in need of deeper understandings of what it means to be human and what it means to be human together. The argument will continue to arise, however, at what cost? How might we measure the extent of our presence in foreign places and among foreign people, assuming that such a thing is even possible.

[00:44:32] Nick Hunt: Yeah, that's a question that's at the heart of that essay, which I don't think we've said is set in the South Omo Valley in Ethiopia. And part of it is about this phenomenon of tribal safaris, you know, which is as gross as it sounds, and it's rich western people driving in fleets of four by fours to indigenous tribal villages and, you know, taking pictures and watching a dance and then going to the next village.

And the examples of this that I saw when I was there, I said, when I said in the essay, you couldn't invent a better parody of tourists. It was almost unbelievable. It was all of the obnoxious stereotypes about the very worst kind of tourists behaving in the very worst possible way, seemingly just no self reflection whatsoever, which was disheartening.

And that's an extreme example and it's easy to parody because it was so extreme. But I guess what maybe you're asking more is what about the other people? What about those of us who do famously think of ourselves as as travelers rather than tourists? There's always that distinction I certainly made when I was doing it in my twenties.

So I'm not a tourist, I'm a traveler. It's like a rich westerner saying that they're an "expat" rather than an immigrant when they go and live in a foreign country that's normally cheaper than where they came from. Yeah, that's a question again, like the great secret, I don't think I answer in that essay.

What I did discover was that, it was much more nuanced than I thought it was originally. Certainly on a surface, looking at the scenes that I saw, what I saw as people who were completely out of their depth, out of their world, out of their landscape, looking like idiots and being mocked fairly openly by these tribal people who they were, in my view, exploiting. They didn't look like they were better off in a lot of ways, even though they had the, thousand dollars cameras and all the expensive clothes and the vehicles and the money and obviously had a certain amount of power cuz they were the ones shelling out money and kind of getting what they wanted.

But it wasn't as clear cut as I thought. And I know that's only a kind of anecdote. It's not anything like a study of how people going to remote communities, the damage they do and the impact they have. I've got another another example maybe, or something that I've been working on more recently, which comes from a journey that I haven't not written anything about it yet.

But in March of this year, I was in Columbia and Northern Columbia. The first time for a long time that I've, gone so far. All of my work has been sort of around Europe, been taking trains. I mean, I got on a plane and left my soul behind in lots of ways, got to Columbia and there were various reasons for my going, but one of the interests I had was I had a contact who'd worked with the Kogi people who live in the Sierra Nevada des Santa Marta Mountains on the Caribbean coast.

An extraordinary place, an extraordinary people who have really been isolated at their own instigation, since the Spanish came, and survived the conquest with a culture and religion and economy, really more or less intact, just by quietly retreating up the mountain and not really making a lot of fuss for hundreds of years, so effectively that until the 1960s, outsiders didn't really know they were there. And since then there has been contact made from what I learned really by the Kogi rather than the other way around. Or they realized that they couldn't remain up there isolated forever.

Maybe now because people were starting to encroach upon the land and settle and cut down forests. And there was obviously decades of warfare and conflict and drug trafficking and a very dangerous world they saw outside the mountains. And this journey was very paradoxical and strange and difficult because they do not want people to visit them.

You know, they're very clear about that. They made a couple of documentary films or collaborated in a couple of documentary films in the late nineties and sort of early two thousands where they sent this message to the world about telling the younger brothers as they call us, where they're going wrong, where we are going wrong, all the damage we're doing.

And then after that film, it was really, that's it. "We don't wanna communicate with you anymore. We've said what we have to say, leave us alone." You know, "we're fine. We'll get on with it." But they, the contact I had I arranged to meet a sort of spokesman for this community, for this tribe in Santa Marta.

Kind of like an, a sort of indigenous embassy in a way. And he was a real intermediary between these two worlds. He was dressed in traditional clothes, lived in the mountains but came down to work in this city and was as conversant with that tribal and spiritual life as he was with a smartphone and a laptop.

So he was really this kind of very interesting bridge character who was maintaining a balance, which really must have been very difficult between these two entirely different worldviews and systems. And in a series of conversations with him and with his brother, who also acts as a spokesman, I was able to talk to them about the culture and about the life that was up there, or the knowledge they wanted to share with me.

And when it came time for me to ask without really thinking that it would work, could I have permission to go into the Sierra any further because I know that, you know, academics and anthropologists have been welcomed there in the past. And it was, it was actually great. It was a wonderful relief to be told politely, but firmly, no.

Hmm. No. Mm. You know, it's been nice meeting you. If you wanted to go further into the mountains. You could write a, a detailed proposal, and I thought this was very interesting. They said you'd need to explain what knowledge you are seeking to gain, what you're going to do with that knowledge and who you will share that knowledge with.

Like, what do you want to know? And then we would consider that, the elders, the priests, the mammos would consider that up in the mountains. And you might get an answer, but it might take weeks. It could take months because everything's very, very slow, you know? and you probably wouldn't be their priority.

Right. And so I didn't get to the Sierra, and I'm writing a piece now about not getting to the place where you kind of dream of going, because, to be completely honest, and I know how, how kind of naive and possibly colonial, I sound by saying this, but I think it's important to recognize part of that idea of finding the great secret.

Of course, I wanted to go to this place where a few Westerners had been and meet people who are presented or present themselves as having deep, ecological, ancestral spiritual knowledge, that they know how to live in better harmony with the earth. You know, whether that's true or not, that in itself is a simplified, probably naive view, but that's the kind of main story of these people.

Why wouldn't I want to meet them? You know, just the thought that not 50 miles away from this bustling, polluted city, there's a mountain range. It's one of the most biodiverse places on the planet that has people who have kept knowledge against all odds, have kept knowledge for 500 years and have not been conquered and have not been wiped out, and have not given in.

You know, obviously I wanted to go there, but it was wonderful to know that I couldn't because I'm not welcome. Mm. And so I'm in the middle of writing a piece that's a, it's a kind of non-travel piece. It's an anti travel piece or a piece examining, critically examining that, that on edge within myself to know what's around the next corner.

To look over the horizon to get to the top of the mountain, you know, and, and, and explore and discover all of that stuff. But recognizing that, it is teasing out which parts of that are a genuine and healthy human curiosity. And a genuine love of experiencing new things and meeting new people and learning new things and what's more of a colonial, "I want to discover this place, record what I find and take knowledge out."

And that was one thing that I found very interestingly. They spoke very explicitly about seeking knowledge as a form of extraction. For hundreds of years they've had westerners extracting the obvious stuff, the coal, the gold, the oil, the timber, all the material goods. While indigenous knowledge was discounted as completely useless.

And now people are going there looking for this knowledge. And so for very understandable reasons, these people are highly suspicious of these people turning up, wanting to know things. What will you do with the knowledge? Why do you want this knowledge? And they spoke about knowledge being removed in the past, unscrupulously taken from its proper owners, which is a form of theft.

So, yeah, talking about is appropriate to be talking about this on the end of tourism podcast. Cause yeah, it's very much a journey that wasn't a journey not hacking away through the jungle with the machete, not getting the top of the mountain, you know, not seeing the things that no one else has seen.

Wow. And that being a good thing.

[00:54:59] Chris Christou: Yeah. It brings me back to that question of why would either within a culture or from some kind of authoritative part of it, why would a people place limits to protect themselves in regards to those three days of allowing people to stay?

Right. And not for longer. Yes.

[00:55:20] Nick Hunt: Yeah, that's very true. Mm-hmm. Because people change, the people that come do change things. They change your world in ways big and small, good and bad.

[00:55:31] Chris Christou: You know, I had a maybe not a similar experience, but I was actually in the Sierra Nevadas maybe 12 years ago now, and doing a backpacking trip with an ex-girlfriend there.

And the Columbian government had opened a certain part of the Sierra Nevadas for ecotourism just a few years earlier. And I'm sure it's still very much open and available in those terms. And it was more or less a a six day hike. And because this is an area as well where there were previous civilizations living there, so ruins as well.

And so that that trip is a guided trek. So you would go with a local guide who is not just certified as a tour guide, but also a part of the government program. And you would hike three days and hike back three days.

And there was one lunch where there was a Kogi man and his son also dressed in traditional clothing. And for our listeners, from what I understand anyways, there are certain degrees of inclusion in Kogi society. So the higher up the mountain you go, the more exclusive it is in terms of foreigners are not allowed in, in certain places.

And then the lower down the mountain and you go, there are some places where there are Kogi settlements, but they are now intermingling with for example, these tourists groups. And so that lunch was an opportunity for this Kogi man to explain a little bit about his culture, the history there and of course the geography.

And as we were arriving to that little lunch outpost his son was there maybe 10, 15 feet away, a few meters away. And we kind of locked eyes and I had these, very western plastic sunglasses on my head. And the Kogi boy, again, dressed in traditional clothing, he couldn't speak any English and couldn't speak any Spanish from what I could tell.

And so his manner of communicating was with his hands. And he subtly but somewhat relentlessly was pointing at my sunglasses. And I didn't know what to do, of course. And he wanted my sunglasses. And there's this, this moment, and in that moment so much can come to pass.

But of course afterwards there was so much reflection to be taken in regards to, if I gave him my sunglasses, what would be the consequence of that, that simple action rolling out over the course of time in that place. And does it even matter that I didn't give him my sunglasses, that I just showed up there and had this shiny object that, that perhaps also had its consequence rolling out over the course of this young man's life because, I was one of 10 or 12 people that day in that moment to pass by.

But there were countless other groups. I mean, the outposts that we slept in held like a hundred people at a time. Oh, wow. And so we would, we would pass people who were coming down from the mountain and that same trek or trip and you know, so there was probably, I would say close to a hundred people per day passing there.

Right. And what that consequence would look like rolling out over the course of, of his life.

[00:59:11] Nick Hunt: Yeah. You could almost follow the story of a pair of plastic sunglasses as they drop into a community and have sort of unknown consequences or, or not. But you don't know, do you? Yeah.

Yeah. I'm, it was fascinating knowing that you've been to the same, that same area as well. Appreciated that. What's, what's your, what's your last question? Hmm.

[00:59:34] Chris Christou: Well, it has to do with with the end of tourism, surprisingly.

And so one last time, coming back to your essay, Bulls and Scars, you write,

" a friend of mine refuses to travel to countries poor than his own. Not because he is scared of robbery or disease, but because the inequality implicit in every human exchange induces a squirming, awkwardness and corrosive sense of guilt.

For him, the power disparity overshadows everything. Every conversation, every handshake, every smile and gesture. He would rather not travel than be in that situation." And you say, "I have always argued against this view because the see all human interactions as a function of economics means accepting capitalism in its totality, denying that people are driven by forces other than power and greed, excluding the possibility of there being anything else.

The grotesque display of these photographic trophy hunters makes me think of him now."

Now I've received a good amount of writing and messages from people speaking of their consternation and guilt in terms of "do I travel, do I not travel? What are the consequences?" Et cetera. In one of the first episodes of the podcast with Stephen Jenkinson, he declared that we have to find a way of being in the world that isn't guilt delivered or escapist, which I think bears an affinity to what you've written.

Hmm. Finally, you wrote that your friend's perspective excludes "the possibility of there being anything else." Now I relentlessly return on the pod to the understanding that we live in a time in which our imaginations, our capacity to dream the world anew, is constantly under attack, if not ignored altogether.

My question, this last question for you, Nick, is what does the possibility of anything else look like for you?

[01:01:44] Nick Hunt: I think in a way I come back to that idea of being told we can't give you free accommodation here because, what about the tourist industry? And I think that it's become, you know, everything has become monetized and I get the, you know, the fact that that money does rule the world in lots of ways.

And I'd be a huge hypocrite if I'd said that money wasn't deeply important to me. As much as I like to think it, much as I want to wish it away, it's obviously something that dictates a very large amount of what I do with my life, what I do with my time. But that everything else, well, it's some, it's friendship and hospitality and openness I think.

It's learning and it's genuine exchange, not exchange, not of money and goods and services, but an actual human interaction for the pleasure and the curiosity of it. Those sound like very simple answers and I guess they are, but that is what I feel gets excluded when everything is just seen as a byproduct of economics.

And that friend who, you know, I talked about then, I understand. I've had the experience as I'm sure you have of the kind of meeting someone often in a culture or community that is a lot poorer, who is kind, friendly, hospitable, helpful, and this nagging feeling of like, When does the money question come?

Mm-hmm. And sometimes it doesn't, but often it does. And sometimes it's fine that it does. But it's difficult to kind of place yourself in this, I think, because it does instantly bring up all this kind of very useless western guilt that, you know, Steven Jenkinson talked about. It's not good to go through the world feeling guilty and suspicious of people, you know. 'When am I gonna be asked for money?' Is a terrible way of interacting with anyone to have that at the back of your, your mind.

And I've been in situations where I've said can I give you some money? And people have been quite offended or thought it was ridiculous or laughed at me. So, it's very hard to get right. But like I say, it's a bad way of being in the world, thinking that the worst of people in that they're always, there's always some economic motive for exchange.

And it does seem to be a kind of victory of capitalism in that we do think that all the time, you know, but what does this cost? What's the price? What's the price of this friendliness that I'm receiving? The interesting thing about it, I think, it is quite corrosive on both sites because things are neither offered nor received freely.

If there's always this question of what's this worth economically. But I like that framing. What was it that Steven Jenkinson said? It was guilt on one side and what was the other side of the pole?

[01:05:07] Chris Christou: Yeah. Neither guilt delivered or escapist.

[01:05:11] Nick Hunt: Yeah. That's really interesting. Guilt and escapism. Because that is the other side, isn't it?

Is that often traveling is this escape? And I think we can both relate to it. We both experience that as a very simple, it can be a very simple form of therapy or it seems simple that you just keep going and keep traveling and you run away from things. And also that isn't a helpful way of being in the world either, although it feels great, at the time for parts of your life when you do that.

But what is the space between guilt and escapism? I think it really, the main thing for me, and again, this is a kind of, it sounds like a, just a terrible cliche, but I guess there's a often things do is I do think if you go and if you travel. And also if you stay at home with as open a mind as you can it does seem to kind of shape the way the world works.

It shapes the way people interact with you, the way you interact with people. And just always keeping in mind the possibility that that things encounters, exchanges, will turn out for the best rather than the worst. Mm-hmm. You develop a slight sixth sense I think when traveling where you often have to make very quick decisions about people.

You know, do I trust this person? Do I not trust this person? And you're not aware you're doing it, but obviously you can get it wrong. But not allowing that to always become this kind of suspicion of "what does this person want from me?" Hmm. I feel like I've just delivered a lot of sort of platitudes and cliches at the end of this talk.

Just be nice, be, be open. Try to be respectful. Do no harm, also don't be wracked with guilt every exchange, because who wants to meet you if you are walking around, ringing your hands and kind of punching yourself in the face. Another important part of being a traveler is being a good traveler.

Being somebody who people want coming to their community, village, town, city and benefit from that exchange as well. It's not just about you bringing something back. There's the art of being a good guest, which Patrick Leigh Fermor, to come back to him, was a master at. He would speak three or four different languages, know classical Greek poetry, be able to talk about any subject.

Dance on the table, you know, drink all night. He was that kind of guest. He was the guest that people wanted to have around and have fun with mostly, or that's the way he presented himself, certainly. In the same way, you can be a good, same way, you can be a good host, you can be a good guest, and you can be a good traveler in terms of what you, what you bring, what you give.

[01:08:20] Chris Christou: Mm-hmm. Yeah. I think what it comes down to is that relationship and that hospitality that has for, at least for people in Europe and, and the UK and and Western people, descendants, culturally, is that when we look at, for example, what Illich kind of whispered towards, how these traditions have been robbed of us.

And when you talk about other cliches and platitudes and this and that, that, we feel the need to not let them fall by the wayside, in part because we're so impoverished by the lack of them in our times. And so, I think, that's where we might be able to find something of an answer, is in that relationship of hospitality that, still exists in the world, thankfully in little corners.

And, and those corners can also be found in the places that we live in.

[01:09:21] Nick Hunt: I think it exists that desire for hospitality because it's a very deep human need. When I was a kid, I, I was always, for some reason I would hate receiving presents.

There was something about the weight of expectation and I would always find it very difficult to receive presents and would rather not be given a lot of stuff to do with various complex family dynamics. But it really helped when someone said, you know, when someone gives you a present, it's not just for you, it's also for them. You know, they're doing it cuz they want to and to have a present refused is not a nice thing to do.

It, it, that doesn't feel good for the person doing it. Their need is kind of being thrown back at them. And I think it's like that with hospitality as well. We kind of often frame it as the person receiving the hospitality has all the good stuff and the host is just kind of giving, giving, giving, but actually the host is, is getting a lot back. And that's often why they do it. It's like those people wanting, people to stay for three days is not just an act of kindness and selflessness. It's also, it feeds them and benefits them and improves their life. I think that's a really important thing to remember with the concept of hospitality and hosting.

[01:10:49] Chris Christou: May we all be able to be fed in that way. Thank you so much, Nick, on behalf of our listeners for joining us today and I feel like we've started to unpack so much and there's so much more to consider and to wrestle with. But perhaps there'll be another opportunity someday.

[01:11:06] Nick Hunt: Yeah, I hope so. Thank you, Chris. It was great speaking to you.

[01:11:12] Chris Christou: Likewise, Nick. Before we finish off, I'd just like to ask, you know, on behalf of our listeners as well how might people be able to read and, and purchase your writing and your books? How might they be able to find you and follow you online?

[01:11:26] Nick Hunt: So if you just look up my, my name Nick Hunt. My book should, should come up. I have a website. Nick hunt scrutiny.com. I have a, a book, a novel actually out in July next month, 6th of July called "Red Smoking Mirror."

So that's the thing that I will be kind of focusing on for the next bit of time. You can also find me as Chris and I met each other through the Dark Mountain Project, which is a loose network of writers and artists and thinkers who are concerned with the times we're in and how to be human in times of crisis and collapse and change.

So you can find me through any of those routes. Hmm.

[01:12:17] Chris Christou: Beautiful. Well, I'll make sure that all those links are on the homework section on the end of tourism podcast when it launches. And this episode will be released after the release of your new, your book, your first novel. So, listeners will be able to find it then as well.

[01:12:34] Nick Hunt: It will be in local shops. Independent bookshops are the best.

[01:12:40] Chris Christou: Once again, thank you, Nick, for your time.

[01:12:42] Nick Hunt: Thank you.

On this episode of the End of Tourism Podcast, I’m joined by Joana and Davide of Stop Despejos (Stop Evictions). Based in Lisbon (Portugal), Stop Despejos is an anti-capitalist, feminist and anti-racist, horizontal political collective, fighting for the right to housing and the right to the city. Through mutual aid, direct action, obstruction of evictions and media campaigns, they defend the right of inhabitants to keep living in their homes and neighborhoods against institutional racism, soaring rental prices, the commodification of housing, touristification and gentrification.

As an autonomous grassroots movement, Stop Despejos believes that a trulyinclusive city can only be achieved by collective organization and solidarity networks between its inhabitants.

Show Notes

The Question of Rent in Lisbon

The Arrival of Ryan Air and Airbnb in Portugal

The Golden Visa Scheme

The Backlash Against Foreigners

Can be Change Happen Through Political Parties or Only at the Grassroots?

How to Build Solidarity in a Community

How Can We Live More Meaningfully?

Homework

Stop Despejos Official Website

Stop Despejos YouTube

Stop Despejos Facebook

Aldrava Co-op

Housing Not Profit

Transcript

[00:00:00] Chris: Good morning, Joanna and Davide to the end of Tourism podcast. Thanks for joining me today.

[00:00:07] Davide: Thank you. Good morning, chris. Oh, good afternoon.

[00:00:10] Joana: Thank you for having, yes, good afternoon. Thank you for having us.

[00:00:14] Chris: My pleasure, my honor. Now, I'd like, since we're always doing this virtually, and since there's always time zones to deal with and that kind of thing, I'm hoping that you'd both be able to illustrate a little about where you find yourselves today and what the world looks like there a few days after these mass demonstrations that we'll discuss shortly.

[00:00:37] Joanne: Yes, well, I'm I'm in Alfama which is a really old neighborhood in the center of Lisbon. Actually Davide lives in the same neighborhood. And today, the weather is great. It's really sunny and you start to see a lot of tourists. You start to notice that you know, these amounts of tourists that we were used to see before the pandemic starts showing up again.

And honestly, I'm still recovering from the, the demonstration during the weekend because we were what, like three months working for this demonstration, probably around three, four months. So yeah, it was a lot of hard work, but it was worth it at the end for sure.

[00:01:27] Davide: I, I am in the same neighborhood in Alfama, and the sky is perfectly blue. It's classic Lisbon. It's a city that everybody loves.

[00:01:38] Chris: Thank you, David. Debbie Day. Thank you, Joanna. And so you both come to us today on behalf of an organization called Stop Despejos. Now, before we get into the gritty details of the demonstrations, I'm wondering if you two would be willing to share a bit about the history of the organization, why it was started, and perhaps when and by whom,

[00:02:07] Davide: Yeah, it, it's called Stop Despejos. It just means "stop eviction." It was founded in in 2017, about six years ago because at that time... In 2012, during Troika there was, after, after the financial crisis crisis in Portugal, I mean all over the world in Portugal the International Monetary Fund and the European Union understood that there was a great opportunity for real estate market in tourism in Portugal.

And so they convinced the government, the right-wing government to change the law about renting. And it was much, much simpler to evict people. Mm-hmm. It has become much simpler and one of the ways is actually not to renew contracts. Okay. So the contract normally lasts five years. So just five years after the new law, all people were evicted. And so including myself, and that's why we founded this organization. Wow. Joanna, do you have anything to add in that regard?

[00:03:18] Joana: Yes, I joined during 2018, so about an year after David joined. Actually, I also got evicted and it kind of started because of that, like I was in a really old place in the center.

And my landlord wanted to increase the rent for more than 300 euros. Wow. So that's the thing, like. There is no rent control happening in Portugal. If you are landlord and if your house is falling apart you can ask for whichever price you desire.

So, by that time I was doing some research, like thinking to myself, this cannot be legal. Like this is insane. And then I found out that it was indeed legal. And then I was doing another research to see if someone was fighting against this. So that's how I, I found out about Stop Despejos.

And by that time, my ex-boyfriend also had some issues with this landlord. So, yeah, that's how I got to Stop Despejos I'm there since 2018. It's also an autonomous collective. So we are not connected to any political party. We are self-sufficient. And we are anti-capitalist as well.

And we also work together with Habita, which is also a housing rights association that also fights, evictions, and provides legal advice to people that are on the risk of addiction. Mm-hmm.

[00:05:01] Chris: Yeah. And that name popped up as well, Habita, in some of the news press releases that came out regarding the demonstrations of this past weekend.

And so maybe we could start from there while it's still fresh in your minds with these recent actions that were organized by, Stop Despejo s. Nice. That came to pass this weekend and, and culminated in, in marches and protests on the 1st of April.

My first question is what did each of you see over the course of the protests and what has been the response in the aftermath?

[00:05:37] Joana: So this protest was organized not only by Stop Despejos and Habita was also by a lot of different collectives and associations, not only the housing rights collectives, also people that got in involved, dozens of different organizations that were preparing and working for this protest.We got around 20,000 people on the streets. I'm not good with numbers. David is the mathematician. But yes, around 20,000 people on the streets, which is massive for Portugal, to be honest.

There wasn't the housing rights protests in Lisbon. I think the last one was organized by Stop Despejos and Habita, which was during 2018, if I'm not mistaken. So yes, personally I wasn't expecting that much people on the streets, but it was really beautiful to see this amount of people organized and marching the streets and asking not only for better housing, but also the right to belong to the city.

You know, to have a city that it's not only made for tourists or for or for the rich or for private investors, but for a real inclusive city that is made for its people, for the people that works there, for the people that that lives there. So, that was really beautiful. It was beautiful to watch people shouting. It was really awesome.

[00:07:13] Chris: I imagine that being able to see, that amount of people, and not necessarily the number, that kind of abstract 20,000, but the number of people that you would've seen in the streets as well is a really deep way to measure the discontent and the crisis as opposed to just imagining that so many people or just like a few people share these sentiments, right.

[00:07:38] Joana: Yes, of course. And you would see everyone on the streets. Like, you would see people that living on the city center, but also people that live in the social neighborhoods, in the outskirts of the city as well.

Like all of them together demanding better housing and a better city and rent controls. So it was, it was amazing. When I woke up the next morning, I felt really grateful, even though there was some, there was some police violence at the end of the demonstration. Still, I woke up feeling really grateful for that day, for sure.

[00:08:14] Chris: Thank you. And David, how, what was your impression of the demonstrations?

[00:08:21] Davide: Yeah, it was, it was impressive. Let me say that Habita is a part of a European coalition called European Action Coalition for the Right to Housing and to the City. And together with Habita, we organized the outing Action Day every year.

But we could feel it, we could feel it because we have been organizing some preliminary meeting and they were full of people. I mean, you can feel this moment when the people wants to take some action and we could really feel it.

It was great.

[00:08:57] Chris: In fact

[00:08:59] Davide: our previous campaign was called " Retomar la Ciudad" (Take Back the City). Mm. And we really felt that for one day we took the city. Mm-hmm. It, it was great because. I mean, when you are walking in such a big demonstration and you look back and you see the street full of people and you know that you and your comrades are responsible somehow for that, it, it is really an amazing feeling. And now we will see where, what will happen. This depends on us, but also on, on the willingness of other people to, to join our

action.

[00:09:38] Chris: So doing, you know, the research that I could online when I started looking up the protests Lisbon, online in the English speaking world.

Anyways, there was clearly this kind of Associated Press press release that came out because every Anglophone media outlet that I could find that had put something out in this regard had the exact same wording. Yes. Right. And, and you, you can start to realize very quickly what's happening in that regard.

But one of the things that was written in the press release is this as follows. And it said that

"the figures released by Confi which collects data on housing shows that rents in Lisbon, which is a tourist hotspot, have jumped 65% since 2015, and sale prices have skyrocketed 137% during the same period.

According to another real estate data company, Casafari, rents increased 37% last year alone, more than current figures in Barcelona or Paris," which are two of the most overt touristed or visited cities in the world.

"Low wages in high rents have made Lisbon the world's third least viable city to live in, according to a study by insurance brokers, CIA Landlords."

And that's not a joke. CIA landlords.

Anyways, so I imagine reading this, I imagine that it hasn't always been like this. Right. And I'm wondering if you, could each tell our listeners a little bit about how this came to pass? I know you mentioned the change of the law, of the five year lease law and I guess how you've both seen the city change in the course of your time there.

[00:11:37] Davide: Yeah, I, I must say that apart from the new renting law, so what happened also in, I think 2013, it, that Ryan Air came to Lisbon together with Airbnb and this destroyer, I mean, completely ruin in the city. And before that Ryan Air was only flying to Porto. And then the new government was lobbied to allow Ryan Air. Then Airbnb was invented.

And Libo is a city where people I mean, there, there's not much job. So people really look into Airbnb as a way to make money. It is so easy. I mean, the only thing that we can sell is ourself, and they were very willing to sell ourselves. Mm-hmm. To, to make a decent salary.I mean, it was really perfect because it's full of people that wants to come to Lisbon because it's such a beautiful city, and we just have this to sell, the city itself.

And so all the neighborhoods, the central neighborhood of Lisbon were flooded with Airbnb. It's really incredible. And with Airbnb in town like that, without any regulation, without any regulation, I mean, everybody can rent how many houses or floods you want in whatever situation they are.

So the price is skyrocketed. You go from 1000 euro per square meter to buy a house. Now it's 5,000. Wow. I mean, people, maybe bought a flat for 100,000 euro. Now they sell it for 500,000 euros right there. Wow.

And now it's, it's even getting worse because, so when in 20 17, I was evicted. My rent passed from 500 euros per month to almost double. But now I, I know people renting a flat, a small flat, like for 1500 euros per month. And the salary is still the same. And then a lot of real estate investment. Really, I mean all, all the big players in the real estate in investment, they just came to town.

They started to build luxury condos. There are la luxury condos everywhere in town. Mm. Really? Everywhere. It's crazy. I mean, you see construction sites everywhere, but for room for nobody. Cause the, all these luxury condominiums are, are actually empty. They're just houses that are bought and then sold after a few years and things like that.

they're just made to store money essentially. Mm. So there are, there are a lot of economic factor, like one is tourism, and the other real estate speculation.

[00:14:30] Joana: And this is all also promoted by the state itself. It's not, yeah. It's not just a matter of, you know, it is the state also giving tax benefits to these private investors, also to digital nomads, you know, that come here and they can, they are the ones that can pay all these higher rents because the minimum wage in Portugal is around 740 euros.

And you can find, and there's basements that are 700 euros per month basement. I dunno nowadays exactly how much is a one bed one bedroom apartment in the center. But I would say it's around 1000 euros. You can easily find a one bedroom apartment for 1000 was per month.

Yeah.

[00:15:23] Chris: Speaking of tourism and Airbnb, we can't really speak about these themes anymore without speaking about there's other names we could use, but digital nomads. And this was another thing that was brought up in the English press releases is around this question in Europe that referred to as the "Golden Visa" And in the report it's written that "the current socialist government announced last month that a housing package among other measures, ended the controversial Golden Visa scheme and banned new licenses for Airbnb properties.

Critics, however, say it is not enough to lower prices in the short term." Now, given that, I imagine that you two make up some of these critics, I'm curious if you could explain a little bit for our listeners about what that Golden Visa program is or was and what it has done to the city and culture in Lisbon, if not the country as a whole.

[00:16:26] Joana: The Golden visa program is basically the state giving tax benefits to residents from outside of European Union. And all they need to do basically is to buy a property for at least half a million euros and also to create some jobs. But in practice they just need to buy a property.

So what happens is a lot of companies are also increasing the prices of houses because they know that someone will buy it for those prices. So that's one of the consequences of the Golden visa. And actually the government is not ending the golden Visa. It's just making some changes and changing the name because they're still giving tax benefits to someone that wants to invest in Portugal. So this is basically the so-called socialist government financing people and companies that are already rich.

So it's basically the state giving money to the rich. And these measures are not enough. I mean, this government is only socialist by the name. It's not socialist in practice because even those measures that aim to put Airbnbs back in the market, it's still the state giving tax benefits to those landlords, to those people that own Airbnb.

[00:17:55] Davide: Let maybe just a little bit more precise, you know Portugal belongs to the Shengen area. So if you have a Portuguese visa, you can travel everywhere in Europe. So, this Golden Visa program was a way for any outside the European Union to get a visa for the Shengen area by buying a property. And so it is really something terrible. Mm, I mean, to actually sell visas to rich people. It has to do a lot, not just with the fact of making the housing market crazy because of course the, the price is skyrocketed, but also it has to do with money laundering.

And it was really, really a bad thing for Portugal in general. And also this idea of digital nomads. It's somehow similar. It targets other kind of people, not the super rich from, I don't know, China or whatever, but it, it targets people working probably in some startup in California or places like that.

Just a way to make life easier in Portugal for rich people and more miserable for people in Portugal because the problem is that the economy is not very solid in Portugal. And so instead of investing money in building a better economy, they just trying to attract people that already have money, right?

It's becoming like economically very depending of money from abroad, from money, from tourist, money from people that actually work abroad. Just a nice place to live for people from outside and the people from inside. Well, too bad for them.

[00:19:48] Joanne: Yeah. The main issue is that the digital nomads usually come to live here earning salaries, wages from their home country. So they come to live here with salaries from the United States, for instance. So for them it's not, paying 800 euros per rent is really cheap. Which is not for us. So, that's the inequality here.

[00:20:11] Chris: Yeah. And, and that the place is more often than not, I mean, you could say almost always, but we'll say more often than not temporary in the eyes of the digital nomad, the tourist, perhaps even the people who purchase the golden visa because there's always this sense of, well, I could do this somewhere else, right? Because there's other places to be a digital nomad. There's other places to be a tourist. There's other places to get golden visas and on and on. And so I wanted to ask about the kind of, we'll say blowback or perhaps xenophobia that can arise from these things and does, and has. You know, it's something that I've seen here in Oaxaca over the last seven or eight years, especially in the last couple of years with inundation or flooding of this place with digital nomads, over tourism, Airbnb.

And it's been hard personally, but it's been easy visually to watch a kind of resentment and xenophobia grow against foreigners here as a result of this gentrification and culture loss. And so I'm curious if you two have seen anything similar in that regard in Lisboa or how has the general response been, and I think it's important to say here as well, that at least at the beginning when Airbnb tends to create this strangle hold in a tourist destination that a lot of the people who are, who are renting these flats or homes are locals. Right? And then certainly later on you see companies, corporations like Blackstone in Europe taking over.

These issues, we often try to make them simple to understand when in fact they're extremely complex and complicated. And so I guess I'm curious what you both have seen in regards to the loss or perceived loss of culture in Lisboa and the reactions from locals in regards to that against the foreigner, or perhaps against the systemic structures.

[00:22:21] Joana: Yeah, it's a really, it's a really interesting question. I would let David go first if you, if you have already something on your mind.

[00:22:29] Davide: Well, I don't think Portuguese people are very vocal in the xenophobia.

As a foreigner myself I never faced it. I mean, in general they're quite polite. Racism is always against black people, or the gypsy. I mean, there is some vague resentment, against tourists, but not too much. You, you don't feel it too much? I mean, I don't feel it, so...

[00:23:03] Joana: yes. Me neither.

I mean, you have people that feel really annoyed by tourists, especially people that lives in the center, obviously. They feel annoyed, but I wouldn't call it hatred, you know, in the same way that I would call hatred towards immigrants from Nepal or from India.

Those are the ones that I would say that get more hatred and also the gypsy community. And people from social neighborhoods. I mean, immigrants that live, in social neighborhoods. So I wouldn't say that there's a lot of hatred towards tourist themselves.

I would say only like annoyance, because there's also people that stand that really believes that without tourism we would have no economy. You know, they cannot imagine the end of tourism, let's put it this way. They aren't capable, you know, of imagining a new economy that wouldn't depend on tourism.

And you could see that during the pandemic. So I wouldn't really call, it hate, only annoyance. Let's put it that way. Yeah.

[00:24:19] Chris: And you had mentioned earlier that the current socialist government is socialist by name and not in practice. And I'm curious, how Stop Despejos sees the necessity of making change from the grassroots, or if there's a possibility of doing that on the electoral level.

[00:24:43] Joanne: It has to happen on the grassroot level. Yes. Yes. We do not trust that a political party will solve the issue because, this is an issue that has been increasing of it over the years.

And the state itself helps the increase of this issue. So we truly believe that in order for the change to happen, we need to be organized. People need to be organized. It's only through those grassroots movements that we feel that we are able to really create a radical change, a structural change.

This is beyond political parties. I think it's more about the people and those grassroots movement. That's why we do not associate ourselves to any political party, even though some of them try. But yes our work is based on social movements and with people.

We have tried to stop a lot of evictions that were not made by private landlords. They were made by the state. So, that's another reason. Me personally, I don't trust the state or political parties because the status itself is also able to evict and to destroy people, the right to adequate housing and the right to live in the city.

So that's why we need to work with people and to work with the grassroot movement.

[00:26:11] Davide: I would say that we are like more like let's say ecologists movement. We are really for system change and and not to change inside the system. But I must say that some people that used to belong to our organization, that really still very close to our organization, they founded a new movement for a referendum to ban Airbnb. Okay.

This would be like using the system, but without passing through parties really to use some direct democracy tool inside the system. And now possibly next year there will be this referendum to ban Airbnb. Wow. We don't know because such a local referendum was never used in the history of Lisbon.

So it is a tool that only exists in theory. In practice, we do not know. But still, this is something that may be the most anarchist in our group do not like, but in general, we are not against it. The use of this referendum tools.

[00:27:19] Joana: Yeah, I think that we are not saying that, you know, every politician is the same or that every party is the same, of course, that we recognize that, you know, some politicians may be better than others.

But at the same time it's what David was the saying. We want to make radical changes not outside of the system, not inside the system. Because even with good examples like the mayor of Barcelona, the system itself is so corrupt that it's really hard to make changes within the system.

It's not just one person with good intentions that is gonna change the system.

[00:27:59] Chris: Yeah. Yeah. And I mean, at the end of the day, these issues that you've both spoken to are everyone's issues. They're not left issues, they're not right issues. They affect everyone. And you can kind of see through that and that the political spectrum in that regard is just incredibly divisive.

And so I wanted to ask you both a little bit about, your advice suggestions around solidarity.

Here in Oaxaca, it's a city that's been more and more touristed over the last we'll say 40 or 50 years. But really not on the tourist map until the last 10 years or so. And then at the end of the lockdowns became this kind of massive escape destination for a lot of Americans and Canadians and Europeans as well.

And so there's this sudden kind of, oh, this is too much. And we never imagined it could be this bad, but suddenly we're there and it's here and we don't know how to deal with it. And maybe because of the nature of the history and culture and politics in this part of the world, but there isn't necessarily this, this level of communication, network building, solidarity that there is, for example, in Southern Europe. And so my first question in that regard is, what kind of advice would you offer people working with social movements here and in other parts of the world who need to build solidarity among the, citizenry, but also between organizations who haven't done that before?

What advice would you have for them?

[00:29:52] Davide: Well, difficult question. Yeah, difficult question. I don't know if we are such a, a good model because our results haven't been that great. But

[00:30:02] Joana: it's a long process and I believe that we are still in that process, like in the middle of that process of building solidarity with different movements. I saw more solidarity perhaps during this organization of the protests of the demonstration. But I think it was a process that started already during the pandemic.

So it's a long and and hard process to build solidarity between movements because most of the time, I mean, we do not get paid to do this political activity. So, you know, people have their own jobs and their own lives. And sometimes it's really hard to do something as simple as planning an assembly with different organizations or collectives.

So I would say I mean, the best advice I could give is to be patient and to accept, really, that is going to be a process that sometimes you feel like you are all by yourself, that you are the only collective doing something. And other times you'll have a lot of people in your public assemblies.

So, it's a long process and my best advice would be that, and also to respect the differences between several collectives and organizations and between people. What's the main goal?

What's glue sticking all of it together. What are your enemies? Basically, what are the enemies that you are fighting? What type of city or what type of country would you like to live in? So, use your imagination and use it as a fuel also to create goals and to plan.

[00:31:45] Davide: One thing is, is to be well organized as much as possible. And being organized for us, it's like we are a perfectly horizontal organization. We don't have any leader, but like something simple. Every time we meet, I mean every week we have one moderator, one taking notes.

And then another thing which is important, it's kind of a blend between action and study. It is important to study, I mean, to, to grow

one's understanding but also it is important to actually act. You need to actually meet people that are in this situation you are fighting against. You need both, both action and, and study. And then one other thing is never get overwhelmed because when you start working, doing activity with people that are being evicted or losing their homes, these are let's say emotionally very heavy situation.

And more often than not, these people are actually losing their home. You cannot do too much. And so it is important that you don't feel guilty for that. You don't spend all your life try to save others people life. Because if you do that for six months, then you quit the struggles. So it's better to keep like a lower profile, but to be consistent during the years.

[00:33:19] Chris: Well thank you both for that. And then the other side of the question or the coin of the question. So, the first one was regarding social movements and then this next one is speaking to individuals. There's been this for me anyways, this clear view towards tourism as a kind of escapism that masquerades as freedom of choice, especially for those of us in the Americas, right?

So the pandemic deepened that, to say the least. And as a result of people getting to choose where they live, the places they choose generally suffer as a result, you know, regardless of people's good intentions or even good behavior. And so sometimes it's hard to resist the urge to blame the foreigner and to focus on them instead of the system and the structures of oppression that it produces.

But at the same time, we need the foreigner, in the context of digital nomadism and tourism and the golden visa, we need each of them, each of those people, to understand their consequence in the world. And so finally, I'd like to ask you both, what advice would you have for the tourists and expats who want to experience Portugal or who already live there, who perhaps want to act and proceed as responsible residents, for those who would want to visit.

[00:34:53] Davide: Tourist must know that if he comes to Lisbon or she comes to

Lisbon. She will spend most time standing at other tourist like him. Just like an ecosystem just made of tourist, of tourist. If tourist here live actually in a strange ecosystem made of, just, of tourist then I think it's kind of not very nice experience.

So to be more, more precise,half of the time a tourist will look at his smartphone and half of the time at other tourists like him. I think this, this way of leaving or traveling, it is very superficial. You don't get anything to come to Lisbon or to any other place in the world just to spend time look at on a smartphone or looking at other tourists like you.

But this is like more moral statement. I mean, people should look inside themselves to start doing things which are more meaningful instead of just doing things that they happen to do because everybody does the same thing.

[00:36:01] Joana: Yeah. It's a difficult question. I agree with, with David. I also worked on the tourist industry years ago. And I remember I got the feeling that the tourists in Lisbon kind of felt deceived. They would ask me all the time, where are the locals? Where can I find locals? You know, I only see tourists around me. Like, can you recommend me a place where, where the locals go and so on.

So yeah, I would say the tourism basically is not worth it. You know, it's not worth going to Lisbon spending holidays. It's not just a matter of personal responsibility because I understand that people work and they feel the need to spend the holidays on some cheap destination and Lisbon is really cheap for a lot of tourists.

It's more about systemic change, but at the same time, I believe that we still need to have some sort of personal responsibility. So I would say just go somewhere else where it's not too touristified, just try to choose another destination that is not totally exploited by the mass tourism to the golden and You know, and the digital knows honestly, I don't know how, how they could be more responsible because they are taking advantage of a situation, where that situation is only possible because the locals are getting affected by it. Maybe try to get involved in your local social movements. Get involved, try to know the neighbors and to do something. Use your privilege in order to change something. But be aware that you are only here because you are privileged enough to benefit from our government. Mm-hmm.

[00:37:56] Chris: I think that's really important as well, this notion of, if you're gonna go and live in a place, understand the history, understand the culture, understand where you are, when you are, and get involved, right.

Get involved with the social movements and the grassroots of the place. And so, you know, for our listeners or maybe people either visiting Portugal or living there as well, how might they find out more about Stop

[00:38:24] Joanne: They can find us on social media.

We have a Facebook page, also an Instagram page, and all of our assemblies are open to the public. Everybody can go there. Usually our meetings are on an association called City Guide. In the center, in one of the most gentrified areas of the city center.

So it's cool that we have our meetings there. And it's every Mondays at 7:30 PM. Usually we start late cause we're in Portugal. But everybody's welcome. Everybody's is more than welcome. You don't need to to be like a researcher or academic or to even suffer or to have suffered some kind of eviction.

Everybody's welcome to our assemblies and to join.

[00:39:15] Davide: I would like to say that it's really beautiful to be part of like a movement and a collective, like Stop Despejos. So, when after I joined, I was facing a difficult time in my life. And, and for me it was very important to, to be there. I mean, first of all, to see that there are people with bigger problem than mine.

And then it's, for me, it's really a pose from my personal life. I go there and also must say that the people that are involved in this kind of struggle are in general pretty special people. So you meet people you would wouldn't normally meet at work or, or in a pub.

It's really enriching things to do.

[00:40:03] Chris: Fantastic. Well, I, I'll make sure all of those links for social media and the website are up on the end of tourism website when the episode launches. And from what I understand, there will be some extra media to share.

Well, it's been a, a great pleasure to meet and speak with both of you, at least virtually, and maybe one day in person.

You'll be welcome. You'll be welcome than welcome, Chris. Yes, likewise.

[00:40:30] Davide: Thank you. Thank you.

[00:40:31] Joana: Thank you so much, Chris. Thank you for having us.

My guest on this episode is Petra Reski, a German writer and journalist who has lived in Venice since 1991. As a result of her numerous publications on the Mafia, she was subjected to lawsuits and threats, which is why she received police protection for a while. She has received numerous awards, including the prestigious Ricarda Huch Prize in 2021, which is awarded every three years to personalities whose work is characterized by independent thinking and courageous action, and who are fully committed to the ideals of humanity and international understanding.

She has not only written novels, non-fiction books and numerous articles about her hometown of Venice, but also made a film already in 1998 with the prophetic title "The Last Venetians". Her most recent book is about the sell-out of Venice and has been published in Germany, Italy and France. She is a member of PEN and since 2018 has been driving a small fishing boat with which she can also park in reverse.

Show Notes

Everyday Life on an Overtouristed Island

The Last Venetians

The Fascist Political Rigging of Municipal Politics

Murano Glass and The Death of an Island

The Changes in Venice in the Last 30 Years

Taking Back Venice in the Pandemic

April 19, 2023 Collective Action & Referendum in Venice

The Loss of the Venetian Language

Once I Fell into the Grand Canal

Homework

Petra’s Website: www.petrareski.com

Books: https://www.petrareski.com/buecher/

Book in English: https://www.petrareski.com/buecher/mafia/the-honoured-society/

Discover more episodes and join the conversation: ⁠⁠⁠⁠⁠http://www.theendoftourism.com⁠⁠⁠⁠⁠

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Transcript

[00:00:00] Chris: Welcome to the end of tourism podcast, Petra. Could you tell us a little bit about where you're speaking from today and what the world looks like for you, where you are?

[00:00:08] Petra: Well, actually, I'm speaking from the center of Venice, just kind of not even 300 meters to the square, San Marco Square.

So in the middle of everything, what happens here because 90% of the tourists who come to Venice go to San Marco Square and to the Rialto Bridge, and that's all. So, I'm in the middle of what people consider, unfortunately, interesting for just a day trip, for example.

[00:00:43] Chris: "in the belly of the beast" we, we might say in English, yes. Yeah. I mean, not to denigrate, right? I'm sure that despite the, the hordes, the masses that there's, there's beauty to be found there still.

[00:01:01] Petra: Yeah. Yeah. It is. It is, of course. But let's say for us it's a little bit, how do you say it? Because what we just experienced yesterday was the 1st of May, so it's a holiday.

So we had long period of holidays. The 25th of April is a national holiday. So, we have been overcrowded by people. And the problem is even if you live upon tourism, like pizzeria, whatever, you can't even organize because you can't expect today it will be the mass and tomorrow there is nothing because it's changing.

Even depends on the weather. Sometimes it's raining. People don't come that much. Or in this case it was almost cloudy. Not really nice weather for a trip to Venice, but it was overcrowded for one day and the next day there's nothing. So, let's say you are organizing a pizzeria and you can't even buy things, so everything is just in the freezer.

It's nothing fresh. So, even for this simple motives, it's a problem here. You can't even calculate like you do it in a normal town where people come, you have kind of periods how to, organize your work. No.

[00:02:14] Chris: Yeah, certainly. I feel that in the sense of, you know, there's certain types times of year in Oaxaca as well where many of the locals here, they either stay in their homes or they leave the city for an extended time. And this is just part and parcel of what it's like to live in a tourist city and so in that regard, Petra, I wanted to ask you, you're an award-winning journalist, an author of many books, articles, and, and novels.

I'm curious what drew you to Venice in the first place?

[00:02:48] Petra: Well, actually, for me, for example, I didn't know anything about Venice. When I moved to Venice, I moved to Venice just for a romantic reason, because I knew a Venetian. So that's the only reason I moved to Venice. For me, it would've seemed like, I've lived in Berlin, I lived in Paris, and Venice was not the place I wanted to be actually. So, it was just a choice because I have been drove by this Venetian, who, he like all the Venetians, if he looks outside of the window and he can't see water, so he feels bad.

So that's the reason why. And he's very Venetian and he's very attached to a city and to the culture, so for him it would be impossible to live anywhere else. While for me it was easier. So many people, I know so many, who come to Venice and they buy a house or apartment or whatever because it's so romantic to live in Venice.

That wasn't the case for me. My romantic reasons were different, like the man I met here a long time ago. So, well I lived here in Venice and I tried to do a kind of normal life, like because I'm a journalist, so I'm not writing always about Venice. I'm, I'm traveling around in Italy and my special subject, for example, is mafia.

So I'm not connected to this to tourism. I don't live upon tourism, but I just feel the consequences of tourism and as a journalist, for me it was like the experience to see, because I arrived here actually in 89, and even at the time, one of the first journalistic things I did was, for example, for the radio transmission about the so-called last Venetians, and we are talking about 30,000 Venetians more than today.

We were more than 80,000 at the time. 85,000. Wow. If I remember. So, because we lose every year, thousands habitants. And that was for me, quite curious. I wanted to understand the reasons why it is like this. Mm-hmm. And for Venice, what is not almost not known at all outside of Venice, I'm not talking even about in Europe or somewhere else, but even outside a few kilometers outside of Venice, they don't know that Venice is, by a political choice at the time of fascism, there was a group of industrialists who had this good idea to say, well, Venice, it's nice.

And we keep it like a museum. And we put all industry, everything, which is not really nice, attractive, we put it on the mainland. Mm-hmm. So, the petrol chemical industry, for example, the oil at the time, but it started really only in the fifties and sixties. So, they settled the whole industry on the mainland and.

At one certain point it was very important for the development of Venice was in 66 when there was the first really disaster of high water in Venice. And what they did, they created at the time of fascism.

The whole administration, Venice is called now Venice, which is Venice, and they call it Venice, which is not Venice because Venice, as everybody knows, is inside the water, it's island. Mm. But they consider for administration, mainland as Venice. This is very interesting because we are suffering from this monoculture of tourism.

And this monoculture of tourism has been started already, kind of 30 years ago. Really, it was really the aim, the drive at a monoculture of tourism, not to do anything else, no industry, not even small industry in Venice, not more classical things like construction of boats or anything else.

Just only monoculture of tourism and the reason why, because for example, if you consider the island of Murano, the Murano glass factories, as there was a, a certain moment, the Murano glass factories actually, they have a kind of problem because they live on Murano. So everything that has to be brought to the island is much more expensive than if you produce on the mainland, of course. Mm-hmm. So the European community supports regions who are for geographical reasons disadvantaged, like Murrano obviously. So they had kind of suspension and they felt fine with this, but at a certain time, of course the European community said, well actually you are not an island.

You are mainland. Mm. And in this case, the mayor should have said, well, actually, it's a problem because we are both. And so if you are both, you can't have this suspensions. You can't have this money from the European country. And this was the reason why today, for example, Murano is dead.

The Moran glass industry is completely dead. Yeah, they don't have any more. They even had to pay back the European community or the money they had . And so it has been a political decision just to isolate Venice and to maintain Venice just only as a kind of monoculture as a museum without.

And the last obstacles in a way are the last remaining Venetians. Mm-hmm. And they have to be pulled out. And I think at the speed in which the Venetians are pushed out of the city because they don't find departments because everything is Airbnb.

They don't find any job, which is not in the tourism. So it's will be completely dead in a few years, not even.

[00:09:00] Chris: Wow. Those are strong words. I'd like to, return to this notion of the quote last Venetians shortly. But I'd like to ask you just to give a little bit of context as you were for our listeners.

How have you seen Venice, your home, change over the last, I guess, 30, 35 years?

[00:09:23] Petra: So when I arrived here, it was for me quite funny to study the Venetians in the way, because you can see Venetians, how they move differently, for example, if they move around in Venice.

And at the time it was like this in the whole crowd of Venetians, you saw tourists completely disorientated, going around, didn't find the right way to go. While today it's just the opposite. It's a huge crowd. And you'll see, I see, I know who is Venetian, even if I don't know him, I can recognize the Venetian, how they move inside the crowd. They try to get around.

So even, really just have a look on the crowds. You can see what changed. And well actually where I live, just close to the Fenice Theater, the Opera House and behind this there's a street "Calle de la Mandola," and in this small street, it was like Venice. Everywhere there was fruit and vegetables and cheese and meat and whatever you can buy you, for your everyday life. You could go to these small little shops, and at the time everybody said, oh no, supermarkets are not good in Venice because the people, they don't buy in supermarkets. And so the supermarkets were only on the mainland and no supermarkets in Venice.

They are just all these small little shops. But when more and more Airbnb came up and the people in the Airbnb, they are used to use supermarkets. They don't want to pick up the meat here and the fruit there. And so they were supermarkets everywhere. So all the little shops closed.

And transformed into tourist stuff like gondolas or something. Just tourist stuff. Completely useless things sold. And because at the time we had already kind of Murano glass shops at the time for tourists, of course, because Venice has always been a tourist city.

But now it's just very, very low level tourist stuff, which is sold and it is sold by, today, by Chinese and by Bangladesh, and that's all. So there's a little street and one of these so manys here in Venice is completely dead, dead in the sense it's just tourist stuff and even very cheap tourist stuff.

[00:11:57] Chris: Wow. And I'm curious. You know, you spend, I guess 30 years and you see this over tourism as it's called rise and just get stronger and more caustic or problematic in the place you live, in the place you call home. And then suddenly, in probably a few weeks, I imagine in March of 2020, it's all gone.

Or at least the tourists. Right. And so I'd like to ask you a little bit about the pandemic and what the feeling was like for locals in Venice during that time. You wrote in that time that Venice's quote, rape was temporarily suspended.

Yeah. And so what, what was it like to go from one of the most over touristed cities in the world to having what I imagine was no tourists and no tourism, whatsoever?

[00:12:54] Petra: Yeah, for us, it was unbelievable. And I will never forget this, because it was the most beautiful time in Venice I ever experienced, because there was nobody. Actually, everybody, all the Venetians went around with a phone and took pictures and videos. And I sent even videos to my friends in Germany and they said it was astonishing for me, as surprised me, that they said, "oh no, it's terrible. There's nobody there."

And I said, yeah, it's true. There's nobody, it was like a ghost town if you want. But, after a few weeks, when we got used to this, there was one moment completely crazy for me because we live on a canal where gondola serenades pass by from nine in the morning until 11 night.

So even with rain, singing "Ciao Venetia, Ciao Venetia." So, no gondolas serenades around. That's the reason why we keep always the windows closed because otherwise there's too much noise. Mm-hmm. So, at the time we had the windows open. In this 30 years, the first time I took place on this small balcony and I sat there in the sun and I had a glass of wine. The first time in 30 years.

And at a certain point, I heard on the other part of the canal and window opened and there was a guy crying, "oh, Johnny, what do you do here to the other side of the canal?"

And the other said, "Well, I live here." And the other said, "since when?" "Since 20 years." because everybody has always closed these windows.

We can't open this. So, for me, the experience was to hear in this apartment, when I went around in Venice, in this moment when I heard people in the apartment talking and I was kind of, "oh, these are real Venetians living here." And it was for us, we tried to get back in a way our city, you know. So, when we went around, for example, with the boat, and we entered in small canals where we never go, because you can't even try to get in them. And so we tried to get in possession once again of our own city and obviously we had like, I think so many people in the whole world. We had the hope that there would be a change on even a rethinking. But already after some time we, we had to, to admit that there won't be a change, actually.

Today, it's like "revenge travel" no? Everybody wants to travel and they always wanted just to go back to the life they had before. So didn't change anything unfortunately.

[00:15:43] Chris: Well, I mean, at least it entered into the minds of the people, the locals anyways, that things could be different. This notion of revenge traveler, revenge tourism, which you don't hear so much about anymore after, I guess a year or two of global tourism having returned.

And well, revenge. Revenge against what, right?

And people say like, "oh, well, the pandemic." And I'm like, "you can't really take revenge against a virus?"

And okay, "well then the lockdown." Well, "you can't really, I mean, if you're leaving a place, you're not really taking revenge against your own government."

So who is the revenge against? And then When you think about the consequences, you realize that the revenge is against the places that they want to go. Yeah. Right. The damage that they're causing through their vengeance is against the the places they want to go to, right.

And so we see this this return and revenge of travel and tourism and certainly, you know, Venice, like many of the other most over touristed places and cities in the world bear the brunt of this feel this. And so I was in contact with some of your friends and colleagues at Groupo 25, apri. Because there was some protests a couple weeks ago in Venice. Yes. And I'm curious if you could tell us a little bit about those actions, how the turnout was, the overall reaction and the next steps?

[00:17:15] Petra: So Venice is, let's say, the "golden goose" for the mainland because, do you remember, the mainland lives mainly upon Venice. And so, and even for political reasons like we are here in Venice now, less than 50,000 inhabitants, while on the mainland it's 180,000 inhabitants. So, the election of the mayor means that he is elected by the mainland, not by the Venetians, against our own interests, you know? Wow. And this is for us, the biggest problem of all.

So once, one of the activities even of a Gruppo 25 Aprile and even other associations of Venetians was in 19. We had the fifth referendum, two to be autonomous, separation from the mainland, because just we want to decide, we want to elect our mayor who defends our interests and not the interests of people who are not living here, but living on Venice.

And actually, it was a huge success, but it hasn't been recognized. It has been declared invalid. Okay,

[00:18:42] Chris: So, the referendum passed then?

[00:18:44] Petra: Yes. Okay. And had a lot of big success, even on the mainland. But the fact is, it was as if the independence of Scotland, England has to vote too.

That's the reason why. So it's completely absurd, no? But we had this. So even the inhabitants of the mainland voted for a separation from Venice. But anyway, so this was one of these things we did. But the last manifestation, the reason why there was this demonstration on the Campo San Angelo was because it's 50 years now that Venice is should be financed by a special law because at the time, in 66 was this completely destruction of the high water in Venice. So then after, the politics in Italy, they decided we have to do something to maintain Venice. And so they decided a special law (legge speciale) to maintain Venice.

We are, in a way, we are kidnapped by the mainland. So what do they do with the money? The money they should use, they use it for the mainland. And in this case, for example, money that is thought for Venice, they wanted to put it to construct a sports stadium on the mainland. So this is for voters obviously.

So, this was the reason why we were manifesting that you can't go on with this to spend the money which is thought for Venice for other things like even the flood.

The money that comes to maintain Venice goes directly to maintain this huge thing against the high water, and this is too long to discuss, but are not really only positive for Venice actually, because we need the flood and so on.

But it's very, very delicate and so the money doesn't finish here in Venice and it's invested everywhere else in this huge modern project and on the mainland. That's our problem here.

[00:20:57] Chris: Sounds, as you said, extremely complex and convoluted, at least as far as the money is concerned.

I'm curious, in those days of organizing and action, I imagine these were public events, and given that I've never been to Venice, I have this image in my mind of, on any given day kind of 80% tourists, 20% locals. I'm curious if there was any noticeable response or acknowledgement at the very least, by tourists in regards to these actions.

[00:21:37] Petra: Yeah, let's say a little bit, but only a little bit because they don't speak Italian. They don't understand the problems. I wrote recently a book about Venice, about all the problems. And it was interesting for me because it was published in Germany.

So, they might assume the people who read my book, obviously people are interested in Venice, so they said, "oh, it was strange for us. We never knew about this. We never knew."

And actually they don't know about it. No. Because even on discussions on Facebook, as somebody, even Italians say, "oh wow, yeah, they are always complaining about the tourism, but they are living upon this tourism."

I said, no, they don't live on the tourism. That's the biggest problem because they don't know that, what I explained now, the thing was the mainland, that we are really kidnapped by the mainland. Mm-hmm. And it's a political problem and they don't know anything about it.

So that's the biggest problem for us because I think, I wouldn't criticize tourists actually. They come and they don't know anything. You might inform the people of what is happening here and for example, the day trippers. One could organize it easily to diminish this huge masses who come here.

So it's not if you want, but they don't want. It's a disadvantage for the tourists who come here, who love Venice, who go to the museums, who stay here for a long, long time. That's long time, today. It's like three or four days, no? "Long time." But if they come and if they don't see anything Venetian anymore and they can't, for example, the food in the restaurant, it's if a restaurant is run by Chinese or Bangladeshi, it's not Venetian food.

You come here and you don't have the food, you don't hear Venetian, anymore. Mm-hmm. You don't have Venetian craft work anymore, here. So it's like you go to Pompeii.. No.

[00:23:37] Chris: The ruins. The ruins of pompeii.

[00:23:38] Petra: Yeah. Yeah. You see nice palazzi, but there's no life in it because the people come to see the life. Because why do you do tourism? Because want to see how people live here and in Venice, the importance is, even a few kilometers from here to the mainland, it's a completely, it's a different culture. It's a different culture.

We are here, we're living upon water, which is completely different, completely different concept of living. We don't have the car in front of the house.

[00:24:10] Chris: Right, right, right. Yeah. I mean you know, in some of the the articles that I read regarding your work, you had, you had written that "living in Venice consists in watching the city die."

[00:24:23] Petra: Yes.

[00:24:23] Chris: And that's an incredibly heartbreaking statement. And you mentioned a little bit about this notion of the, the language. I imagine that many foreigners, especially Anglophones don't know that Venetian is a separate language from Italian and that the culture is very, very distinct and unique, of course, geographically and otherwise.

And so you mentioned the restaurants and the food. What have you seen happen to Venetian culture and language? Has it just gone to the mainland or are there still pockets of it there on the island?

[00:24:58] Petra: There. Well, there's a few places, but you have to know it because everybody asked me even when I arrived here and now, until today, they "No. Where do Venetians go?" There, you won't find any Venetian. You don't even find somebody speaking Italian in restaurants here? No. Wow. Wow. So when I'm in a restaurant, I don't hear Italian. I hear just here English, German, whatever, French. This is Venice. This is daily life in Venice. No, you can find some. It's not because it's not because you can't transfer Venetian life on the mainland. The mainland is different form of life. It's completely different. In Venice, life is like, the food is different.

If you are eating fish, for example. All this fish things that were very specially Venetian. You can find it only in Venice. You don't find it on the mainland. So, this is all almost lost now because all the venetians still know where there's still a good restaurant that prepares kind of Venetian food.

But you have to know this, and if you come here, you don't know it. You won't find it. No. Mm-hmm.

[00:26:15] Chris: I imagine, that perhaps there are still some native Venetian grandparents and great-grandparents on the island still living there and I'm curious, if that's the case, what they might think of the issue.

[00:26:29] Petra: Yeah, they see this and for them, it's heartbreaking because they see that their city kidnapped by the mainland is sold out and sold out, and their culture is destroyed. There's nothing left, nothing. So, and we are kind of minority. 50,000 and not even there.

Let's say we are really living here, it's about 30 thousand. While on the mainland, 180,000. We do what we can. But the mayor, for example, he thinks in voters, what does it mean? Doesn't mean anything for him. He doesn't care at all. He doesn't care at all. They just want to have the office in Canal Grande.

And for example, the Mayor of Venice, he doesn't live in Venice. He never lived in Venice. He doesn't even live on the mainland of Venice. He lives outside, in Treviso. So he has nothing to do with, with Venice. He has never lived here. He doesn't know what it mean. At the time, when we suffered from the flood in 19, it was a complete disaster.

I've never seen this cause I experienced even high waters here, but this was, you can't even imagine, was really like, a horror show. Yeah. And if you know what this means for Venetians that they had to pick up when the siren was yelling and you have such a long time. You have to go to run to your shops or whatever you have to protect it against the water because the water it was like until here. No,

[00:28:08] Chris: up to the chest. Wow.

[00:28:10] Petra: The chest. It was completely crazy. And if you have experienced this, because we had even high waters before and even terrible high waters, but not like this.

But you have lived with this for years. It makes something with you, obviously, you know, but if you have always lived in Treviso, or Mogliano or whatever, what do you think? You don't care. You don't care at all. Hmm.

I would've, I would like to tell you something more positive.

I mean, you know, it's important, it's key that we have the capacity to hear these stories, right? That I think so often go unheard. I just had this image pop into my mind of living in a place where, constantly with this threat of floods and the floods are both natural or I guess in the sense of water and then perhaps unnatural in the sense of tourists.

Right. And just reminded me, you have this new book that I had a chance to read a little bit from called "Once I Fell Into The Grand Canal." I don't think it's been published in English yet,

No, absolutely not. It's been published in Italian, German, and French. If there's in an editor, I would be happy to publish it in English because Yeah. For me, it's all about my personal experience in this three decades that I live in Venice and how I watched it developed and I participated with my Venetian husband. Yeah, because for him, it's even worse than for me. Yeah. He's very attached to Venetian craft work and everything. So it is very sad for them because yeah, they know that their whole life is almost gone.

[00:30:01] Chris: Wow. Wow. And what's been some of the response to the book or the feedback that's come out of places that, you know, as you said, this is where some of the tourists come from.

[00:30:11] Petra: No, I was really, really surprised. Positively surprised cause I had so much feedback, so, so much. And every, everybody was like, oh, what can I do for Venice? I would like to do something. I would like to help you and to sustain you. And well, the groups, all this association, because it's not only a Gruppo 25 Aprile. Well, there are several of them, but even Gruppo 25 Aprile is very, very active.

And so the Venetians do some things. I don't know, another town, with people so active, coming to this manifestations or even to come to know about what the problem of the high water is really for geographical reasons.

I don't know ever if somebody in Munich or somewhere maybe. It's only concerns you immediately, but I don't know, if in other cities the people would have been so engaged in a way. So, the readers were really, really interested and gave me a lot of response and a lot of them even said, I feel guilty if I come.

I feel guilty. Mm-hmm. And I said, well, you don't have to feel guilty unless you don't take an Airbnb first thing. Second thing is don't do cruise to Venice for the rest. If you stay here and you go around and you go to the museums and you have, look on Venice, it's okay, but you don't have to feel guilty.

Guilty. Guilty are these who come just for day trippers. Day trippers is completely useless. Yeah. It's useless. Mm-hmm.

[00:31:51] Chris: I hear this word a lot in the work that I, that I do with the podcast around guilt and shame even. Right. You know, there's, there's certainly people in tourist cities who want to shame tourists, so they feel bad or guilty or whatever.

But the other side of that, the constructive side perhaps is, in lieu or instead of feeling guilty, we could feel responsible for our movements, for our travels. And I guess one of the questions that I would have for you in that regard, because, just for our listeners, one of the statistics that I pulled up. There's an unbelievable amount of statistics around Venice, in this regard. But this one is pretty intense. That as Petra said, there's about 50,000 residents, Venetians, that live in Venice on the island, and that Venice receives about 110,000 tourists per day on average.

And so, The question is around, responsibility and is that the advice you would have for people who wanted to come and visit Venice? Don't choose an Airbnb? Yeah. Don't go on a cruise ship?

[00:33:04] Petra: Yes, this is the most important thing and don't do a day trip to Venice. Don't just buy a little small book about Venice.

It must much better than for several reasons, for you and for the environment because whatever you cause with your car or \ your plane or whatever for one day to come to Venice, it's completely useless because Venice is so special because, it's not the city like Rome or Florence because it's different.

It's a different world, and you can experience this different world only if you stay here, if you walk around, if you walk around in the evening because the noise is, for example, is different in the evening. And even to hear you walking, to hear your feet on the ground. This, you can't hear it.

But when I go to outside of Venice, I'm always astonished that you hear the cars and the whole time there's a kind of ground noise that nobody hears anymore. And you don't have this in Venice. Mm. So, there are so many experience of kind of sense for sensitivity, and you can experience this only if you stay here more than one day.

Of course. So it's even this experience and the water and yeah. This is, it is very important to spend some time in Venice.

[00:34:28] Chris: Hmm. Yeah. I mean, how much could you possibly learn in a single day? Right? And. Maybe that's part of the problem, is not only is that we don't even use or consider the term " learn."

It's just how much can you see, right? It's always about seeing, and even if we did take up this, exchange of words, and we use the term learn instead of see how much could you possibly learn in one day. We're always quantifying it right? We're always putting it into a number, instead of the quality of our learning.

And I guess, that last question brings me to this next one. We can offer advice and suggestions to tourists. Of course it's very, very important and very much needed. But part of the goal of this podcast is to create solidarity across disparate movements, across disparate places, across disparate cultures.

And so over the course of your 30 plus years in Venice, seeing these very different social movements all working towards the regeneration of the same place and culture, what advice would you have for other social movements in other parts of the world, maybe suddenly or maybe for a long time, having the storm of tourism or over tourism in their place. What advice would you have for people who want to try to make things better in, in their place?

[00:36:03] Petra: Well actually, we in Venice and I, somebody else, they try to connect with other movements over the time because to just create a net of, because we are suffering, for example, Dubrovnik.

Which is in Croatia has similar pro problems than Venice. And we try to learn, one tries to learn from the other. Like Barcelona for example, has the same problem of the cruise ships and so we try to learn from each other and mainly, we, we are connected. The different groups in Venice are connected with other groups like in, and even the ones No Grandi Navi were fighting to quit because we have still the cruise ships here in Venice because this was a kind of big fake news that went around the whole world that there won't be any cruise ships anymore.

We have still today, the same number of cruise ships in several points, but for the lagoon, it's the same. So mm-hmm. We had a lot of contact and No Grandi Navi they do it with all associations in the world. Like in America, it's like Key West.

It's some completely similar to Venice. Yeah.

[00:37:19] Chris: Hmm. Fascinating. We'll have to organize a conference in Mexico maybe, and Oh yeah. Invite you all over. Yes. Before we finish, Petra I just wanna thank you deeply for your time, for your willingness to speak with me today to speak for on on behalf of our listeners and on behalf of Venice.

And also to speak in a language that I imagine is not your mother tongue. It's very, very much appreciated and something that I think a lot of people forget a lot of the time. And so I'd like to again ask how might our listeners find out more about your work and the social movements you're involved in there in Venice?

[00:38:05] Petra: Thank you very much.

Yeah. I hope that this will, yeah, we have to bring it in the whole world. So just think about Venice and try to participate if you come to Venice, participate with Venetians. Thank you very much.

[00:38:20] Chris: Mm-hmm. And you have a website, is that correct?

[00:38:23] Petra: I have a website. It's www.petrareski.com. Petra Reski. If you just Google "German journalist in Venice," you'll find it immediately. And if you put a drawing with Mafia things, mafia, journalist, German, Venice, and you will immediately find my name.

[00:38:51] Chris: Beautiful. Well, thank you so much Petra and I have one small final question, if that's all right.

I wasn't gonna ask it, but you brought it up at the very end. And if you don't want to answer it, it's quite all right. But I'm curious, given that you've done all this work and, and research and a lot of your books have to do with the mafia or organized crime in that part of the world, I'm curious if you know whether or not Organized crime Venice, or at least in northern Italy, is involved in tourism.

[00:39:25] Petra: It is absolutely. It's one of the favorite investment just to to wash the money to. For the lavatriche. What is it still in English? Money laundering. For the money laundering. It's one of the favorite points. now, because it's, and even to invest the already laundered money in big hotels and restaurants, but even the restaurants. So, it's not by coincidence that the money is laundered in so many restaurants even. And we have to deal with Albanian Mafia. We have to deal with Italian Mafia. We have to deal with Chinese mafia.

And we have a local, we had even a local mafia, Venetian Mafia too. Mm-hmm. So we have all this so where money, where the money goes. Just follow the money, this is the main concept of mafia here in Venice.

[00:40:22] Chris: And so they, they, they own, I imagine they own businesses that are more or less fronts for money laundering.

And do they also tax local restaurants and bars ?

[00:40:31] Petra: No, no, no, no, no, no, no, no. It's like, you know no, no, I know what you mean. No, no, because this, you do this only in Southern Italy with a small shop. No, no, no. They don't do it because they know the legal culture of Northern Italians.

It's completely different from Southern Italian. You can't threaten somebody with this here. They don't do this. No, no, no, no. It's just. It's like they move in the Venice, like they move like in Germany or in other parts of Europe, because they know very well how to move it.

[00:41:03] Chris: Okay. Interesting. Well, to our listeners, take notice, right? Once again, thank you very much Petra, and if you're ever in Oaxaca or if you're ever in southern Mexico, please let me know. It'd be great to meet you.

[00:41:18] Petra: I hope so.

I hope very much to join you once in Mexico. Thank you very much for your interest. Thank you very much and thank you to the listeners.

My guest on this episode is Dean MacCannell, a social analyst and critic whose writings on contemporary cultural arrangements have been translated worldwide. He is best known for his path-breaking book, The Tourist: A New Theory of the Leisure Class. His most recent book is 18 & Out a memoir of his childhood and youth. 

In this interview we discuss Dean's pioneering book The Tourist and how it rooted the entire area of critical tourism studies. We look back into mass tourism's emergence in the 1970s and 1980s, what has changed in that time, how tourists' own homes have become destinations, the loss of human connection, hyperculture, the rise of anti-tourism social movements, how we can understand ourselves and the foreigner as radically other and how that might hold they key for interculturality in our times.

------------------------------------------------------

Dean MacCannell's UC Davis Page

The Tourist: A New Theory of the Leisure Class

18 & Out by Dean MacCannell

Dean's Goodreads Page

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Discover more episodes and join the conversation: ⁠⁠⁠⁠http://www.theendoftourism.com⁠⁠⁠⁠

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ ⁠⁠⁠⁠https://www.patreon.com/theendoftourism

My guest on this episode is Bani Amor, a genderqueer travel writer who explores the relationships between race, place, and power. They’re a four-time Voices of Our Nation Arts Foundation fellow with work in CNN Travel, Fodor’s, and AFAR, among others, and in the anthology Outside the XY: Queer Black and
Brown Masculinity. 

In our discussion we look to travel writing as a narrative that underpins colonialism and the identity crisis that it desperately needs. We consider contemporary social media travelogues, the limits to decoloniality and tourism greenwashing, spiritual or psychedelic tourism, what subversive travel writing looks like and what travel writing looks like at home.

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Bani's Instagram Page

Workshop: Travel Writing and Social Justice: Dismantling the Inner Colonizer with Bani Amor (via Zoom)

The Heart of Whiteness: On Spiritual Tourism and the Colonization of Ayahuasca

Bani's B***h Media Writing

Bani's Official Website (Coming Soon)

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Discover more episodes and join the conversation: ⁠⁠⁠http://www.theendoftourism.com⁠⁠⁠

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ ⁠⁠⁠https://www.patreon.com/theendoftourism

My guest on this episode is Andrew McLuhan, an author and educator living in Bloomfield, Ontario. He writes and delivers speeches, classes, workshops on McLuhan methods and work, consults with individuals and companies on understanding McLuhan work in culture and technology and applying that work today to bring insight and new perception and understanding.

Andrew McLuhan is a grandson of Marshall McLuhan, noted Canadian professor from the University of Toronto who was a pioneer in the field of Media/Communications studies. Andrew is director of The McLuhan Institute, founded in 2017 to continue the work begun by Marshall McLuhan and carried on by Eric McLuhan in exploring and understanding culture and technology. The McLuhan Institute preserves their family archive and collections, and focuses on bringing forward and making accessible the practical tools for exploring and understanding the nature and effects of human innovation so that we might be more conscious agents of change.

------------------------------------------------------

Substack: The McLuhan Newsletter

The McLuhan Institute Website - Twitter

Gray Area Understanding Media Intensive (New class starting in Sept 2023)

Poetry: Written Matter (Revelore Press)

------------------------------------------------------

Discover more episodes and join the conversation: ⁠⁠http://www.theendoftourism.com⁠⁠

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ ⁠⁠https://www.patreon.com/theendoftourism

In this mini-episode, I offer up a little introduction into these extremely important themes, ones so often neglected in our time: responsibility, repair and radical hospitality. As locals and foreigners alike, depending on where we are at any given moment, the questions posed in the episode arise as necessary in order to understand where we actually are at any given moment, how we are in those places and with the people that surround us. These themes are the foundation for why the podcast was created in the first place. If given their proper place on the throne of our days, we might begin to dream the world anew, slowly coaxing it into reality. That is my hope. That is the work.

Hosted by Chris Christou

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Discover more episodes and join the conversation: ⁠https://www.theendoftourism.com⁠

Follow us on ⁠Facebook⁠, ⁠Instagram⁠, ⁠Twitter⁠ @theendoftourism

Join the Conspiracy! Support us via Patreon @ ⁠https://www.patreon.com/theendoftourism

On this episode, my guest is Sean P. Smith, an Assistant Professor in the Department of Culture Studies at Tilburg University in the Netherlands. Much of his research has focused on the relationship between social media and tourism, and how colonial histories shape today’s ideologies and visual cultures of travel. The inequalities that result from many forms of tourism development, he argues, are intimately linked with how tourists create content for Instagram, TikTok, and YouTube, and the ways tourists frame themselves in landscapes and alongside local residents often replay colonial hierarchies.

Show Notes:

Why Study Instagram?

The Pre-tour Narrative (Edward Bruner, Raul Salazar)

The Habitus of Tourism (or How We Got Here)

The Promontory Witness (or that photo)

The Logic of Influence

Emptying the Landscape (John Urry)

The Techno-Generational Divide

Media Ecology

Other Horizons in Oman

Homework:

Sean P. Smith - Tilburg University

Sean P. Smith: Twitter / X | Instagram | Google Scholar (Articles)

Transcript:

Chris: [00:00:00] Welcome, Sean, to the pod. Thank you so much for being willing to join us to speak about your work.

Sean: Thanks very much for having me.

Chris: My pleasure. I'm curious, Sean where you're speaking from today and, and how the world is, how the world might be housing you there.

Sean: Well, it's very rainy and dark. I'm in the Southern Netherlands, an area called North Brebant, where I just moved less than a month ago.

So, in many places of moving around, if so, getting used to this one.

Chris: Sean, I found out about your work from one of the pod's listeners who sent in a link to one of your academic articles entitled, Instagram Abroad, Performance, Consumption, and Colonial Narrative in Tourism. Now, I've been ruminating on the effect that social media has on tourism, spectacle, surveillance, and cultures of disposability for a long time now.

So I'm really excited to speak with you today. And [00:01:00] likewise parts of the podcast are shared via Facebook, Instagram, Twitter, so there's always this sense of kind of feeding the machine. unaware and perhaps more aware each time. And so first then, I'm curious why focus on Instagram in the context of critical tourism studies? What makes it different from say Facebook or Twitter?

Sean: Yeah, that's a really good question Chris. I think with Instagram, in many contexts around the world, certainly not universally, but it's the social media platform that is most readily identified with not just tourism, but the way that people represent themselves engaging in tourism. It's very image driven.

Of course, people do write captions, they do engage in other forms of storytelling, but nowadays it's mostly pictures and especially reels, arguably in the last few years. And for a long time, this [00:02:00] has been could almost say the dream work of tourism going back 200, maybe longer years. So even though today, I think you can find forms of tourism well represented TikTok to varying degrees on Facebook.

Instagram, at least in many of the places where I've conducted research, is the place that one goes to both learn about places to travel and also to show how oneself travels.

Chris: And I'm kind of imagining that we're more or less in the same age range, but I'm curious if on your travels, you mentioned just briefly that you had also spent time backpacking as a younger person and I'm curious if Instagram existed at the time and also if this dream work was evident to you in your travels.

Sean: It was. I think I was relatively young when I got my first [00:03:00] smartphone, but certainly not as young as people nowadays. I must have been maybe 22 or 23. So I did have some years of traveling before I think Instagram really reshaped the way that tourism is done, not just for people that actually use this app, but regardless of whether or not anyone's ever downloaded it on their phone, I think Instagram has had a significant impact on the way that tourism is done.

So when I first got a smartphone, I was in a period of my life where I was able to travel quite frequently and that was something that I was really pursuing at the time. And Instagram was a way that I was able to engage in a long running interest in photography, but also kind of a diary of where I had been, but certainly one that was legible and sort of visible to other people.

And it was through that, you could say "performance" of travel that began to think a bit more critically about this app and other social media [00:04:00] platforms as well. And the way that it was reshaping tourism destinations.

Chris: Mm. Mm. Yeah, you mention in your work this notion of the pre tour narrative.

And I'm wondering if we could unpack that a little bit for our listeners and what part Instagram plays in this pre tour narrative.

Sean: Yeah, I'm very happy to point that out, because I think this is, this is an important way to think about tourism, and that particular phrase I'm drawing on the work of Edward Bruner, who was an American anthropologist.

And that's also been picked up in other realms to be identified as what other people have called tourism imaginaries, such as in the work of Raúl Salazar. So what this concept of the pre-tour narrative describes is that before people travel to a particular destination, they are exposed to [00:05:00] various forms of representation.

And oftentimes this is very image based or narrative based. So we would see this maybe thinking back in the era before social media, images encountered in magazines and films, perhaps novels, other forms of storytelling, such as just talking with people who have been to places that one wants to travel.

However, in social media, as it's become more integral to the way that people conduct their everyday lives, let alone traveling. It's become the dominant engine for the way that the pre tour narrative is formed. Many people who use Instagram as a space to learn about places to travel, they will encounter images of these of these places on this app or and not just sort of the way that it's portrayed, but what people do in these spaces, the people that live [00:06:00] in the places they're going to visit. So, this process of the formation of a pre tour narrative has really always been a part of tourism. But I think it perhaps it's if not accelerated, then certainly taken a bit of a different form with the advent of social media.

Chris: So on some level, it's not just the question of what you're going to go see, but also how you're going to see it, how you're going to stand in front of that tower or restaurant and see, experience, what's there.

Sean: Yeah, that's a really good way to put it.

Chris: And I know it's a little early in the interview, but I'd like to jump into the heart of the matter and your critiques, if we can. You know, you wrote this incredible article Landscapes for Likes, capitalizing on travel with Instagram. And, in that article, you wrote that, deep breath,

"Instagram's networked architecture and affordances produce three [00:07:00] outcomes that circulate and magnify utterances about travel to a degree impossible in pre-networked media.

One, a mediated travel habitus hegemonically informs prevailing aesthetic norms.

Two, the scalability of embodied performances entrench the motif's narrative underpinnings.

And three, the monetizable market of Instagram encourages neoliberal notions of the branded self."

Now that's a beautiful mouthful. And so I'm wondering, if you might be willing and able to flesh out these three outcomes for our listeners.

Sean: No, that's brilliant. And it's nice to talk about these things, perhaps when they're written that can be quite a bit denser.

So maybe we can start with the first idea, this mediated travel habitus. And with the word habitus, I'm trying on the work of [00:08:00] the French sociologist Pierre Bourdieu, who theorizes he's talking about class and culture and ways that people display their belonging within a particular class.

And the reason that I'm looking to Bordeaux here is tourism and travel, really, it's important to look at this as a practice that has been connected to what Bordeaux might call the pursuit of distinction, to the search for an acquisition of cultural goods. You know, we might think of cultural goods as being a painting or a taste and a particular kind of music, clothes, certain way of speaking even. And when one amasses certain, certain cultural goods, and they're recognized as being part of the upper classes, being marks of somebody who is [00:09:00] sophisticated, somebody who is typically from a fairly privileged financial background, these cultural goods are desirable.

So, this background I think is important because tourism from its modern beginnings in the 18th century has been obtaining these experiences and often physical artifacts that can be a way of claiming a certain social status. So, maybe you've discussed this in other podcasts already, but, when the Grand Tour began in the 1600s, but really took off in the 1700s there was this process in which the aristocratic men, young men, were sent on a tour around Europe, and they would go to capitals like Paris, later Vienna, and then especially places like Rome, and, where they could encounter the remnants of the Roman Empire and classical learning.

[00:10:00] And this was meant to do a few things in the first sense. It was meant to introduce them other parts of the world, to certain historical understandings. They could refine their Latin. They could get better at French and then they could go home and be recognized as a sophisticated member of the aristocracy. And this practice really became quite popular up until about the turn of the 19th century, when it stopped briefly because of wars on the European continent, and then after the Napoleonic Wars ended, it basically exploded.

So when we think about over tourism now in 2023, this was, you know, 1815, 1820s, and this was a period where all of a sudden there were more tourists than ever before.

And what that meant is this practice, which had only been done [00:11:00] by the wealthiest classes, was now something that the middle classes could engage in and that produced a kind of anxiety, where how was one able to become a distinguished or sophisticated traveller. How was one able to obtain the cultural goods provided by travel if everyone was doing it?

So, the habitus of tourism, the kind of implicitly learned practices and sensibilities that developed during the Grand Tour experienced this period of challenge where people had to look for a way to find distinction by other means. And I think this beginning led to this friction where now you see people who are trying to go places that no other tourists go, trying to take pictures that no other tourists have taken, trying to be the only person in a picture of a [00:12:00] famous place. So this way of understanding how to be a tourist has become enshrined in the kinds of images that we see in a space like, like Instagram to the extent where I think these images are circulating the ideologies of tourism.

The scalability refers to, in social media studies, the way in which a single image can achieve a degree of circulation that is not really possible in pre-networked media. So, by networked media, we can think of platforms like Instagram. We can think of Twitter, anything where the possibility of likes and retweets or reposts achieves a degree of visibility what we might call going viral.

So what I was writing about in that article was this particular composition called the "promontory witness" where you have typically one [00:13:00] person who's standing on a promontory or we can say the edge of a cliff the top of a building, in front of a waterfall and they're looking really, really small as compared to the vast scale of nature.

And people see these images and they understand through the mediation, the widespread circulation of these images, that this means something important about travel. This is what I mean by the mediated habitus of travel, that taking an image like this and being a person in a promontory witness image has a particular value. It is a way of claiming distinction, again, in Rodrigo's terms. And by taking a promontory witness image, one is able to circulate that image on Instagram in a very different way than before the social media platform existed. So, you know, we think about images circulated in tourism before Instagram.

It would either be, say, in a family photo album. That people used to have projectors. [00:14:00] People used to maybe send holiday pictures to family and friends, basically whoever they could, you know, show it to, but this is a really, really small circulation, unless somebody was able to get an image in a magazine or some sort of formal publication. But what really shifts with scalable social media is that somebody can take an image and there really is the potential to go viral.

I think in Instagram, the potential to have an image seen by a really significant number of people is less than on a platform like Tik Tok. But there remains the possibility if I post a promontory witness image and I put a geo tag in a place that is particularly trendy at this, at this moment and I put the right hashtags that thousands of people can witness this image and because of that possibility, I think there's a degree of enlistment, a degree of interest in [00:15:00] participating in this trend because taking a promontory witness picture is going to have much more possibility of going viral of leveraging these architectures, these scalable architectures.

Much more so than if it just take, if I take another image that isn't so popular on a platform like Instagram.

Chris: Thank you. Thank you, Sean. Yeah. So there's, there's a lot in there I'm going to come back to in just a little bit. But I wanted to just finish off this one last part because you kind of, you know, mentioned it a little bit.

The monetizable market of Instagram that encourages neoliberal notions of the brand itself. And, you know, I pulled this, this other sentence from one of your articles where you write that

"as a banal mediator of travel and tourism, Instagram can encourage tourists to imagine themselves as a capital generating brand."

Sean: It's really a comment on the attention economy structure of social media platforms, [00:16:00] where I want people to see my pictures and I want to get likes.

And I say that very much as being somebody who continues to study social media and tourism from a critical angle. When I post something I'm always aware of how it's going to be received. Some part of me, even when I'm very aware of the issues with thinking this way potentially is I always want it to gain more visibility.

If I post something and it has less likes than something I posted previously, this will likely incur some degree of thinking, what did I do wrong? What could I have done differently? You know, maybe I'm just produced such interesting content. And what I think is really taking place there is that we're constantly thinking about ways to achieve visibility in a way that is not dissimilar to the kind of negotiation that celebrities and [00:17:00] other public figures have to go through when managing their, what we might in today's terms, call their brand, where because there is always this metric of how popular one is or how visible one is in the form of likes or in the form of reposts or retweets or what have you it's means that we develop a way of always orienting towards this possible public. We're always thinking about the people that are going to see whatever kind of thing we say online, and we, I think much of the time, are hoping that it's going to be received.

If not, you know, people are going to like it, if it is going to maybe change the way that people think about something, if it's going to influence them in some way. And Instagram, of course, is like other social media platforms, is monetizable in the sense that when one gets a lot of followers, you know, if I continually create fantastic travel content and I get tens of thousands or more followers, then [00:18:00] that means that I am able to start making money from it. I'm going to be paid by different companies to come and stay at a resort or go on some sort of guided tour and take an image or make a reel of this experience and post it on Instagram, talk about how great it was, and then tag the company.

And that's a way of them bringing in business. This is how advertising works. So, people become advertisers. But even before that influencer level, I think those of us who are not influencers, and I am certainly not, there's a degree to which we are participating in this logic because even if we don't have any designs of becoming influencers, we still want our posts to be liked and this ultimately influences not just posts we make, but the kind of traveling we do and the kind of relationship we have with the places to which we travel.

Hmm.

Chris: Well [00:19:00] contentious at the very least. But thank you for that, Sean, for being able to flesh that out for us. And I'd like to return back to this notion of the promontory witness, and you know, because even before Instagram I remember seeing in my backpacking years, these same photos, right?

The photo of the person, of their back to the camera facing the open horizon, you know, whether it be a cliff face or a desert or whatever it is, and spreading their hands or arms and, just this kind of emanating freedom, I guess.

But you also mentioned that this kind of perspective, if you want to call it that, manufactures emptiness because there's nobody else in the photo, and this is so much a part of the kind of sometimes they're Instagram reels, or sometimes they're photos of people, what it looks like when people are at tourist destinations, actually taking the [00:20:00] photo in front of the Eiffel Tower, or the Great Wall, or the Leaning Tower of Pisa, or whatever, and there's actually hundreds.

And thousands of people taking the same photo or trying to, and everyone wants to have that photo without anyone else in it. And so, just a little preamble to the question again, in Landscapes for Likes, you write that

"this manufacturing of emptiness privileges tourists as the sole consumers of a landscape, and with its residents hidden from view, a landscape is voided of its human and temporal context. Thus abstracted, place is relevant as little but a visual commodity."

And then just another quote that I think brings a little something else to the picture is that

"the promontory witness motif scrubs the landscape of the tourist destination of any sign of human habitation, but that of the tourist, singularly pictured in a position of mastery that confers [00:21:00] possession over the destination."

And so there seems to be a kind of shared understanding in critical tourism studies that modern and especially social media based travel photography emphasizes empty spaces, of course, minus the Instagram user, the person photographing question. And so I'm curious, why is identifying the emptying of the landscape so important for our understanding?

What does it do to us as photo viewers?

Sean: Yeah, that's an excellent question and I think I'm very, I'm very interested in this composition, which the lone tourist and the landscape, which, mean, other people before me have pointed to, and at least John Urry.

And I think there are two things happening here. For one, it's the kind of picture that's due to the mediation of what we can think of as a travel habitus, due to the way that [00:22:00] people have learned about how to do tourism and to represent themselves doing tourism and the most sophisticated way or in the way that is the most likely to gain them social distinction. They take these images because they've seen these images before and they're attractive images as well. Maybe they're attractive because we have, through seeing so many pictures like them, we've been taught or sort of subconsciously imbibed the aesthetics as being something that we value and are attracted to.

One degree of what's of what's taking place. And to another extent, when it comes to this notion of possessing something of being the only person that that goes there, this kind of image of the tourist being the only person in a landscape or in front of some sort of cultural monument is , a way of [00:23:00] claiming a symbolic status, which links back to this ideology of getting off the beaten track. So, I imagine if you're experience backpacking and my own there's a real interest in getting off the beaten path, of going to places that aren't touristy, of being a traveler and not a tourist. And part of the way that the success in getting off the beaten track is signified is being the only person in a photograph.

You know, we as backpackers or tourists don't want to be associated with other tourists. And there's very little better way to represent not being another tourist than being the only person in a particular image.

Chris: Yeah, it [00:24:00] makes you wonder. And putting together the research for this episode, I came to this, this kind of possibility, question, consternation, And it arose in this way. And so the, the next question, which kind of relates to the last one is, do you think there might be, or is a connection here between the emptying of the photo of humans or locals and the emptying of places of humans and locals, and that is in the context of the gentrification of local people and culture in tourist destinations.

Sean: Yeah, yeah, absolutely. It's a very good point. I think especially because gentrification is aesthetically produced through a kind of emptiness or a kind of minimalism. And this gentrified neighborhood is not something that is crowded. It is not some place that there are a lot of wayward signs, [00:25:00] wayward, quote unquote.

It is a space which is typically designed according to what might be understood as a globalized regime of clean lines and interesting fonts and a lot of white space. So thinking about the way that that works and everything from upmarket coffee shops to designing neighborhoods that are meant to attract capital on upper middle class consumers and residents.

I think that does link quite persuasively with this desire to be the only person within this landscape. I mean, what ultimately is taking place in both processes is that, no matter where somebody is going and taking a promontory witness picture, there are people who live there. There's people who've always lived there and been a part, in many ways, of the land that is being made into a landscape.

And by not including [00:26:00] them, within these pictures or in processes of gentrification, actually through state-sanctioned programs or other forms of state-sanctioned investment, local residents are being pushed out to make way for different people, the tourist in this case. There is a process of erasure and, and often what can be conceived as really a very colonial process of taking over, taking over a space and privileging the owners of capital, who in this case, typically are tourists.

And of course, it's a little bit different when you're taking a picture versus when you're taking a picture in a place that is not considered part of the Global North. But tourists typically have a lot more privilege and financial resources than local residents.

And when they're not in these images, but the places in which they are are included, then at least when we're seeing pictures of it, how [00:27:00] do we imagine who, who controls the space? How do we imagine who has a right to this space? It would be the person in the photograph, the tourist, rather than the people who actually live, work, and, and shape these landscapes.

Okay.

Chris: Since Instagram tends to be the go to medium for these images and for images in general, as far as social media is concerned, do you think that Instagram then is a tool and driver of gentrification? Could we say that with a sense of coherence?

Sean: I think it's as much a tool as, as many other tools and it is very easily leveraged to that end by actors who are seeking to mobilize processes of gentrification. And then I think this is pretty well documented for instance, in Yoo Jung oh's article Instagaze, Aesthetic Representation and Contested Transformation of Woljeong, South Korea.

Well, she was [00:28:00] writing about Jeju Island in South Korea, and how once tourists started to take particular forms of images often of being one person in a beach, then different interests were able to move in and realize the value of this image and find ways to capitalize on all of the tourists that wanted to come and take that same image. So what that led to was the beach front where, this is largely a fishing community and other sort of small scale, more artisanal economies, was remade into cafes and restaurants and guest houses in a process that.

I think it can be widely recognized in tourism development around the world. But what the author, Yu Jung Oh, is saying, is showing there, is that this was largely motivated by the ability to take this image, that [00:29:00] a tourist could go and purchase a coffee or something, and they would be able to take that image for their Instagram.

So there's a really clear linkage there and I think that linkage can be made in many other places as well. But I think in that sense, Instagram and social media is, is can be leveraged for gentrification as, as many other tools can be and are being.

Chris: Thank you, Sean. And so, know, for the rest of our time together, I'd like to kind of lean on you a little bit for your personal opinion. I know that sometimes working in and living in academic worlds that's kind of something to be left the doorstep before you walk in. But you know, you mentioned this notion of networked media and pre networked media and kind of social media falling into this wider term of networked media and since these mediums have only come to exist, in terms of Facebook, Instagram, Twitter, [00:30:00] we're talking 15 years at the most, and then the extension or prototypes of those existing in the previous 10. So about 25 years, maybe.

And I'm curious in this regard you know, I imagine that you're about my age, maybe a little bit younger so I'm curious if you have a lived memory of how things were before social media and perhaps even before the internet, what do you think we might be losing by virtue of not being able to remember the world without social media

Sean: yeah, great question. Definitely. Yeah. Yeah, very good question. Very, of course, fraught. So I guess for context, I was born in 1988. And. So I, got a cell phone at 16, and again, I got a smartphone and Instagram and WhatsApp. So I'm really in two minds about this. And in the first sense, I think it's important to be aware of [00:31:00] how with any new technology there's a great deal of anxiety and resistance and what might be called panic. And this isn't just social media or it's not just television, but we can go all the way back to radio, to novels.

People were worried about that, to the written word back in the ancient Greek era. People were concerned that when we start writing things down, this is going to make it very difficult to remember things, and we're going to be less successful orators and our reasoning will be diluted because we start writing things down.

So there's always this kind of fear of new technology, and part of me wants to recognize that this is just another one of those periods in which some sort of transformative technology comes along and many of [00:32:00] the generation who can remember what it was like beforehand is going to feel varying degrees of nostalgia for that period.

That said, it's also difficult to not, at the same time, say that something really significant has, has, has happened, to not feel, I mean, honestly, I do certainly feel nostalgia for periods before social media. Some of the things which I think have been changed is the interest in finding ways to represent oneself, traveling. And this isn't to say that whenever one goes somewhere, one is always sort of seeing it as if from the viewfinder or, well, it wouldn't really be a viewfinder of a camera so much as, you know, one's phone screen.

But that leads to. In being very interested in taking images that would be successful within the attention economies of a platform like Instagram, it can be difficult to [00:33:00] not see the world as if from the perspective of what would make a good picture for Instagram. There's a lot of different people who've come up with critiques of this process.

I mean, if you think about it in terms of spectacle, you know, like Guy DuBord's idea that we're no longer, and he was writing in the 60s, you know, that we are seeing relationships, not between people, but between people and images. And so some sort of fundamental human connection is being lost because all we're doing is just relating to images and using images to relate to other people.

I'm not so sure about universalizing that idea, but the ubiquity of social media and the Challenges to not somehow be on one of these platforms, in some even practical way does mean, I think, that there are significant influences in tourism as much as anything.

Chris: Yeah, my my phone died the other day, abruptly. [00:34:00] And you know, I still have this computer that thankfully allows me to have this interview with you. And I can still access Facebook and Twitter, but for whatever reason, I can't access Instagram. And you know, it's been a few days and I'm really loving it.

And then this morning I realized that I had planned to upload a post for the podcast. And then I was just like, okay, well, my best recourse of action is to just stay calm and wait, right? Yeah, and it's a big question, and I think it's something that, I wonder if young people, say people born, you know, 2000 or after would be able to answer with, with any, without having lived in a time without social media, for example.

And so this kind of like brings us a little bit towards the towards theme of media ecology, which, you know, we talked about just very briefly before we started our interview here and I had taken Andrew McLuhan's Understanding Media [00:35:00] Intensive last year.

He was also on the pod in the, in season three and just generally speaking for our listeners media ecology, within media ecology, the focus is on the medium and not just the message. It's a way of taking to task the context of our technology and not just the content.

And so this manufacturing of emptiness of people and places as brands and I'm curious, isn't this to a large extent, also contingent on our tools, on the limits and architecture of the camera, for example? You know, do we stop with Instagram or do we look at all social media and later all tools? Because these media exist within each other, right?

Instagram is a medium within the internet, I suppose, and then the internet is a medium within the phone. Maybe you could make that argument. It's not to say, if we didn't have these things, if we didn't have Instagram, if we didn't have [00:36:00] social media, would the promontory witness just disappear? I don't think it's as easy as that. But Would it be as intensely magnified in our time?

Sean: So yes, I think the question of magnification is really what sits at the heart of social media because if we're looking at the medium of Instagram, then we have to think about photography and which was invented in the 1840s.

And then if we think about photography, we have to think about painting the way that landscape has been represented in many different cultures, both in painting in the Western, Chinese and many other traditions, but then also in poetry and literature. So with all of these things, there's a precedent.

And I think if you look at something like the Promontory Witness, this composition and this the visual formation of having one person immersed within a landscape or standing at some edge of a cliff, that's been around for [00:37:00] 200 years at least. You can see some in the later 1700s that look like this, but then the desire to be the only person in a particular place to have gotten off of the beaten track and be the distinguished traveler, that's also been around for, for a very long time. So that's why I think I'm hesitant to sort of pin the blame on Instagram.

And I think my thinking around this has taken a bit of it, not exactly a turn, but it's changed a bit. So I think there's a real tendency to look at platforms like Instagram as only being spaces in which processes of gentrification can gain momentum, or only be spaces where one is almost disciplined into being a neoliberal subject who, is working sort of subconsciously thinking about how to brand oneself all the time, specifically in places of tourism, you know, that it's a way that people [00:38:00] only think about the pictures. They only want to go take a picture in these places. They don't actually want to have any experiences in this place or relationships with the people there.

And I think that really exists. That is absolutely one dimension of what takes place with social media platforms. But as many people I've spoken to say, social media is a double edged sword. And where that's really been driven home to me has been where I've been conducting research for the past almost two years now. Sometimes they're in person, other times digitally, in Oman, a country in the Arabian peninsula where I was interested initially because it was becoming more popular as an international tourism destination.

So, I went there after the pandemic expecting to meet all these people who were experiencing the problematics of international tourism as we know well, I think from your podcast among other, among other spaces.

And there's some of that, absolutely. But what I also found was that, in the past few [00:39:00] years, people who are living in Oman, and this is both Omanis, people who have citizenship and then also residents, so there's about 40 percent of the country is made up of people who don't have citizenship in Oman, like many other Gulf countries.

And in the past few years, I mean, we're talking five years, maximum ten years, there's been this surge of interest in nature, or we can say is the non human or even the more than human environment and what's can be understood as domestic nature tourism, I think, like many places around the world, domestic nature tourism in Oman became was very popularized during the pandemic when people could not travel abroad.

But what this meant is that people saw these images on Instagram and Instagram is really most popular app in Oman, next to WhatsApp, and that introduced them to parts of the country that they'd never [00:40:00] interacted with before.

And Oman is this incredibly various and fascinating environment where there's mountains that are, you know, over 3, 000 meters higher, what is that 10, 000 feet you know, all of this coastline and with coral reefs and these waddies or slot canyons. And people began to engage with the environments in a very different way to go on hiking trips, to go on canyoning trips and social media was this massive part of that.

You know, this is where people learned about this possibility, this is where people met people to introduce them, to take them safely into these spaces. They'd never been on a hike before. You know, Instagram is where they're going to meet somebody to go out into nature with.

And it's not to say that this doesn't have problems associated with it, and everything I suppose related with tourism does, but I think it also represents a case where Instagram, in this sense, was a way that people are actively connecting to nature, and in a place [00:41:00] where, you know, Instagram existed and was widely used before nature tourism was a thing.

And I think this kind of flips the narrative a bit where in Western Europe, where I'm sitting right now, for instance, there's been this long time practice of nature tourism, you know, going back to, again, the 1900s. You know, people started climbing Alps in the 1850s and so forth. And then Instagram comes along and everybody's saying, oh, people just want to climb the mountain to take a picture.

you know, they don't actually care about nature. Well, in Oman, people weren't really, not that many people were climbing mountains, before the ability to take a picture existed. So, there's a bit of a different trajectory in which people began to relate to a particular space and to the kinds of experiences that one can have engaging in nature tourism.

So in that sense to go back to your to your question about what do we essentially do with this platform? [00:42:00] And how do we address the problematics? I don't think that I mean, I think that Instagram will not be the most popular platform forever, certainly, but social media, or this kind of connected media, barring some kind of unforeseen complication.

I mean, looking at you, AI.

But this sort of communication is here to stay probably. So, can we find ways in which this space is can be generative of community could be generative of care and ethical forms of travel? What might that look like? And what kind of imagery might be associated with it?

Chris: I'm curious in that regard, Oman to me is someone who's never been and probably, you know extremely ignorant to any of the nation's culture or history. I imagine modernity to be something of a recent arrival in that place, relatively speaking, correct me if I'm wrong, of course. And I guess what I'm curious about in the context of your research and most [00:43:00] recent research is if you've seen the conflicts that might arise in terms of traditional hospitality? What it means to be in a place, as opposed to a landscape, what it means to be a host, as opposed to, I guess a landlord, in the Airbnb sense of the word and perhaps also what it means to be a traveler as opposed to a tourist within the context of these new economic dynamics in Oman and if Instagram has anything to do with that?

Sean: No, that's, that's a wonderful question. It's one I really appreciate as I continue to work there and spend time with people who've been incredibly generous showing me around and introducing me to what their life is like as people who participate in tourism. I mean, the first thing I would say is the Oman, the Arabian peninsula and really Arabic speaking cultures generally is hospitality is one of the most fundamentally [00:44:00] important things in social relationships. In what it means to be a part of this culture, one is hospitable to guests, to friends, to family members. It's almost difficult to understate how integral this is. I mean, it is, in many cultures, hospitality is big, but it's very big in this space.

And so I think it's a particularly well suited question to, you know, how is tourism and how is social media impacting this code of conduct and, you know this really wonderful practice that I think, you know, the rest of the world can stand to learn a lot from.

So, to your question about sort of where my mind sits in this span of development. Oil was discovered in the 1960s and kind of transformative effect as it has everywhere. And in this time, there was a great degree of urbanization. People could get services rather than relying on culture, trading, which comes from a pre oil economy.[00:45:00]

Now, you see, I think, a couple things. For one thing, cultures of hospitality, I think, were already being disturbed by the way that neoliberal capitalism tends to work, not just in Oman, but anywhere around the world. It encourages people to find ways to profit themselves and to think as individual agents rather than as being part of a community, having responsibilities to the humans, but also nonhumans to the land as well as to one's family.

So that process is already in it's already taking place before tourism began to take root. And I think there are some spaces in which tourism is developing in such a way that it's very profit oriented. And where people are incentivized to privilege [00:46:00] their own gains over those of others.

However, there are other ways I think in which people who, say we're living in the city, are meeting people who live in fairly remote areas, under the auspices of tourism. Because they're engaging in tourism, they're meeting people who are living in these spaces and often chatting with them or sharing a meal or sharing coffee or something like this.

Sometimes these people who are living in places that are becoming tourism destinations are part of the industry and sometimes people are not, but as it stands now, it seems as very much a preservation of hospitality within this, this particular context. As with anything, I think the question of tourism is to what extent this will become commodified or not, like how do we make money off of this culture of hospitality?

How do we turn it into a tourist product? You know, we can sell Oman as being it's hospitable, come meet the locals. But in the way that people continue [00:47:00] to practice it, both people who are living in Oman and being domestic tourists and also people who are seeing tourists come to where they live in ways that they haven't before. To me, it still seems like it's very robustly in place.

Chris: Good to hear. And I very much look forward to the publication of your research. Hopefully it'll see the light of day soon, perhaps.

Sean: I hope so. Yeah. Things are in process for sure.

Chris: Okay. Well, I'd like to thank you, Sean, on behalf of our listeners for joining us today. And you know, this leads me of course, to the question of how might they be able to get in touch with you or follow your work. And if that includes an Instagram handle.

Sean: Yeah, that's, that's fine. So I I recently started another Instagram account. I had my own account and stopped posting about 2019.

And then I got interested in it again. I opened a new account, which is sort of more research facing. So yeah, if people wanna check that [00:48:00] out, it's @SPSMITHS, so S-P-S-M-I-T-H-S or email spSmith@tilburguniversity.edu. So always pleased to hear ideas and of course things that I've missed because of course I have so much to learn in this space.

So I would really look forward to feedback and ideas. Hmm.

Chris: Well, I'll make sure all of that's on the End of Tourism website and the podcast page when the interview launches and as well as the other authors, researchers and works that you mentioned earlier on. So once again, it's been amazing, Sean, thank you so much for being able to really flesh these complex ideas out for us and we'll see what happens, right?

Sean: Absolutely. Thanks very much for the invitation. And as always, I'll look forward to continue listening. This is such an excellent project.

Chris: Thank you, Sean.

This episode and others like it are created and made possible by the generosity of Substack subcribers like yourself. Similarly, I have subsidized the work of the pod with my own time and money. This is a labour of love and lineage that requires the support of others. Please consider offering a gift in return, whether that include upgrading to paid subscription, making a one-time donation, sharing the podcast among your people or being willing to reach out and assist in production (as others have).

Thank you. Bless. Peace.

My guest on this episode is Murray Cox, a multidisciplinary Australian-American artist and activist based in Newburgh NY, who uses visual, audio, spatial and data storytelling to explore themes of economic and racial equity and to fight for housing justice and the right to our cities.

He is also the data activist founder of Inside Airbnb, a mission driven project which provides free data on Airbnb’s impact on residential communities, and advocates for regulations that protect our neighbourhoods.

Murray and I gathered to discuss his project Inside Airbnb, how it began, where Airbnb fits in the housing crisis, how Airbnb intentionally misleads the public, as well as racial discrimination evident on Airbnb's model. We talk about the various reports that Inside Airbnb has released over the years, digital nomadism, housing for all, the host-guest relationship, and the need to organize the neighbourhood.

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Inside Airbnb Official Website - Facebook - Twitter

Resist Airbnb Official Website - Facebook

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Discover more episodes and join the conversation: ⁠http://www.theendoftourism.com⁠

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ ⁠https://www.patreon.com/theendoftourism

On this episode, I'm honoured to host and welcome back to the pod, my dear friend, Stephen Jenkinson, MTS, MSW. Stephen is a worker, author, storyteller, musician and culture activist. In 2010, he founded Orphan Wisdom, a house for learning skills of deep living and making human culture that are mandatory in endangered, endangering times. It is a redemptive project that comes from where he comes from. It is rooted in knowing history, being claimed by ancestry, working for a time he won’t live to see. When not on the road, he makes books, succumbs to interviews, tends to labours on a small farm, mends broken handles and fences, and bends towards lifeways dictated by the seasons of the boreal borderlands.

We discuss winter(ing) and going without, the ominous Old Country, being more European than the Europeans, what it means to love a place, the Axes of the world and the local numinous, the towering order of staying home. In the second half I propose a different route than we usually take, towards the living and the dead and time, towards justice and freedom. I have to say, Stephen was incredibly generous with his time and we're blessed to hear from him. Enjoy!

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Reckoning Book by Stephen Jenkinson and Kimberly Anne Johnson

Stephen's Books: https://orphanwisdom.com/books/

Nights of Grief and Mystery: https://orphanwisdom.com/nights-of-grief-and-mystery/

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Discover more episodes and join the conversation: http://www.theendoftourism.com

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On this episode, I speak to Cecilia Morgan, a professor in the Department of Curriculum, Teaching and Learning at the University of Toronto. Her work focuses on nineteenth-century and early twentieth-century Canada as part of the British Empire and transnational worlds. She has been researching the history of English-Canadians’ and Indigenous peoples’ travel, tourism, and transnational mobility for over twenty-five years, and is particularly interested in the way that gender and empire have been part of those processes. Her publications in these areas include Sweet Canadian Girls Abroad: English-Canadian Actresses on Transnational Stages, Travellers Through Empire: Indigenous Voyages From Early Canada, and ‘A Happy Holiday’: English-Canadians and Transatlantic Tourism.

Professor Morgan lives in Niagara-on-the-Lake, Ontario, a destination for cultural and wine tourism. As well as witnessing the many changes the town has undergone since the early 1980s with the expansion of tourism, she has written about its history in her book, Creating Colonial Pasts: History, Memory, and Commemoration in Southern Ontario.

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Cecilia Morgan's UofT Page

Travellers through Empire: Indigenous Voyages from Early Canada

Sweet Canadian Girls Abroad: A Transnational History of Stage and Screen Actresses

Cecilia Morgan's Google Scholar Page

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Join the Conspiracy! Support us via Patreon @ https://www.patreon.com/theendoftourism

On this episode, my guest is Fiore Longo, a Research and Advocacy Officer at Survival International, the global movement for tribal peoples. She is the director of Survival International France and Survival International Spain. Fiore coordinates Survival’s conservation campaign, and has visited many communities in Africa and Asia that face human rights abuses in the name of conservation.

Months ago, Survival International reached out to let me know what was happening in Tanzania regarding the brutal and illegal evictions of the Maasai from their territories. Finally, we managed to record what is a deeply nuanced and important conversation regarding those very evictions and their history. We discuss the western imaginary of nature, the enclosure of the commons & the creation of national parks, the second industrial revolution in Africa, the contradictions and criminality of conservation NGOs, how eco-reserves are created to make room for tourism and the costs that come along with it.

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Survival International Official Website: Maasai Evictions Press Release

The Maasai Are Under Attack in the Name of Conservation: 'This Is Our Land, and We Won't Leave'

Why 30×30 would be the worst possible outcome of COP15

Survival International Official Website: Decolonizing Conservation Campaign

Film: Serengeti Shall Not Die

Journalist Mark Dowie

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On this, the first episode of Season 3: Invocations, my guest is Dougald Hine, a social thinker, writer and speaker. After an early career as a BBC journalist, he co-founded organisations including the Dark Mountain Project and a school called HOME. He has collaborated with scientists, artists and activists, serving as a leader of artistic development at Riksteatern (Sweden’s national theatre) and as an associate of the Centre for Environment and Development Studies at Uppsala University. His latest book is At Work in the Ruins: Finding Our Place in the Time of Science, Climate Change, Pandemics & All the Other Emergencies (2023). He co-hosts The Great Humbling podcast and publishes a Substack called “Writing Home.”

Here, we discuss Dougald’s travels (from Oaxaca to Sweden), his new book At Work in the Ruins, the missing links in the climate change discussion, flightshaming or flygskam, the quality of culture, Gustavo Esteva’s "turnings" and hospitality, money and 500 years of abuse, becoming an immigrant in a Swedish pandemic, the Uzbek Storyteller and A School Called Home. Enjoy!

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Dougald's Official Website

Dougald's Substack Writing

At Work in the Ruins: Finding Our Place in the Time of Science, Climate Change, Pandemics & All the Other Emergencies

The Dark Mountain Project

Black Elephant

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Discover more episodes and join the conversation: http://www.theendoftourism.com

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This is the last episode of Season 2: Mexico, entitled "Barbarians of Oaxaca: Get Out". In honor of our late, dear friend and mentor, Gustavo Esteva, along with myself and fellow Unitierra Oaxaca Wendy Juarez, we have put together a series of reflections on this season, the episodes, and everything we have learned as a result. We want to thank you very much for listening to us, and we hope that the conversations we've had over the last six months have brought some clarity to the complexity surrounding the issues of tourism, exile, and radical hospitality in Mexico. The pod, as always, is a lot of work. This season we have had the help of friends: Adair from OjoViajero, Mim from MitamineLab, Patricia from Oaxaca and Human from Brazil.

Season 2 is dedicated to our late friend and mentor Gustavo Esteva, grandfather, sage, and co-founder of Universidad de la Tierra in Oaxaca, Mexico. These episodes have been planned and organized in collaboration with our colleagues from Unitierra Oaxaca.

They are dispatches of the resistance.

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EoT Season 1, Episode 6.1: "The Conquest and the Great Escape" (with Gustavo Esteva)

EoT Season 1, Episode 6.2: "A World Where Many Worlds Belong" (with Gustavo Esteva)

Gustavo Esteva Essay: "Dealing With Our Own S**t" (Dark Mountain)

Gustavo Esteva Talk: Challenging the Institutional Production of Truth (Local Futures)

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Esto es el ultimo episodio de la Temporada 2: México: Fuera los Barbaros de Oaxaca. En honor a nuestro difunto, querido amigo y mentor, Gustavo Esteva, junto conmigo y la compañera Wendy Juarez de la Unitierra Oaxaca, hemos reunido una serie de reflexiones sobre esta temporada, los episodios y todo lo que hemos aprendido como un resultado.

Queremos agradecerles profundamente por escucharnos y esperamos que las conversaciones que hemos tenido durante los últimos seis meses hayan aportado algo de claridad a la complejidad que rodea los temas del turismo, el exilio y la hospitalidad radical en México.

El pod, como siempre, es un montón de trabajo. Esta temporada hemos tenido ayuda de amigos: Adair de OjoViajero, Mim de MitamineLab, Patricia de Oaxaca y Human de Brasil.

La temporada 2 está dedicada a nuestro difunto amigo y mentor Gustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados y organizados en colaboración con nuestros compañeros y compañeras de la Unitierra Oaxaca.

Son despachos de la resistencia.

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Entrevista con Gustavo Esteva Nurturing the Soil (ESP)

Escrito: "Comunalidad y vida concreta, desde Jaime Martínez Luna y Gustavo Esteva"

Radio Septimo Sol con/ Wendy Juarez (Unitierra Oaxaca)

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Descubre más episodios y únete a la conversación: http://www.theendoftourism.com

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En este episodio, nuestra invitada es Yásnaya Aguilar, una escritora, lingüista, traductora, investigadora y  activista originaria de Ayutla Mixe, Oaxaca. Ella estudió la licenciatura en  Lengua y Literatura Hispánica, así como la Maestría en Lingüística en  la Universidad Nacional Autónoma de México. Su trabajo se encuentra  fuertemente enfocado a proyectos sobre divulgación y estudio de  diversidad lingüística y lenguas originarias en riesgo de desaparición  en México, es muy destacable su participación en proyectos en el  desarrollo de contenidos gramaticales para materiales educativos en  lenguas indígenas. Ha colaborado en publicaciones como Letras Libres y  Nexos. Es parte del colectivo COLMIX, una agrupación que realiza  actividades de investigación, y difusión de la cultura mixe, colabora  con la biblioteca de investigación Juan Córdoba en Oaxaca y escribe el  blog #Ayuujk.

Se pueden encontrar su libro Ää: manifiestos sobre la diversidad lingüística en linea por Ediciones Almadia.

En nuestra conversación, hablamos de la doctrina de descubrimiento y el descubrimiento auténtico y construido de la industria turística. Seguimos con temas de autenticidad y la construcción de identidad nacional y regional con los eventos de la Guelaguetza y Dia de los Muertos en Oaxaca como ejemplos. Yasnaya va compartiendo con nosotrxs sus viajes y peregrinajes. Además, confrontamos la nueva invasión de extranjería en México y como eso y su crítica va profundizando identidades imaginadas, nacionalistas, y de raza. Finalmente, hablamos de la hospitalidad y sus límites y cómo ellos pueden ofrecer una clave a los dilemas de nuestros tiempos.

La temporada 2 está dedicada a nuestro difunto amigo y mentor Gustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados y organizados en colaboración con nuestros compañeros y compañeras de la Unitierra Oaxaca.

Son despachos de la resistencia.

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Ää: Manifiestos sobre la diversidad lingüística

Pagina de Twitter

Pagina de Instagram

Pagina de Facebook

Ensayo: Mexico es una Nacion Artificial

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In this episode, we are joined by friends in Oaxaca, Maria Itaka and Sergio "Yeyo" Beltran.

Born  and raised in Oaxaca, María has a major in English Language and  Literature from the National Autonomous University of Mexico (UNAM),  with a specialization in translation. After many years of working for  tourism-based projects, she now works independently, providing  specialized content production services that create authentic, soulful  material that aims to benefit the places where the work is being done.

Sergio Beltrán Arruti -better known as Yeyo- was born and raised in Mexico City. He moved to Oaxaca in 1997 to support and learn from indigenous communities. Sergio is the co-founder of the Universidad de la Tierra in Oaxaca (Unitierra) and of Herramientas Para Buen Vivir, AC. In 2010, he was part of the pioneering team of the Art of Hosting Meaningful Conversations in Spanish, and has organized multiple intercultural meetings around the world using these tools for dialogue.

Together, we discuss about the invasion of post-pandemic tourists/expatriates in Mexico, the consequences of gentrification in Oaxaca, the drought here, the idea of



travelers versus tourists, the eco-washing of the tourism industry, and the McDonaldization of tourism. We then continued with themes of "cultivating versus consuming culture," worker solidarity in the tourism industry, the notion that charity is not solidarity, and bringing a foundation of philosophy to the tourism industry.

Season 2 is dedicated to our late friend and mentor Gustavo Esteva, grandfather, sage, and co-founder of Universidad de la Tierra in Oaxaca, Mexico. These episodes have been planned and organized in collaboration with our colleagues from Unitierra Oaxaca.

They are dispatches of the resistance.

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Maria Itaka: Instagram

Sergio Beltran: Instagram

El Proyecto de Sergio: Herramientas Para Buen Vivir AC

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Support the podcast and the movement through our Patreon: https://www.patreon.com/theendoftourism

Discover more episodes and join the conversation: http://www.theendoftourism.com

Follow us on Facebook, Instagram, Twitter @theendoftourism‍

En este episodio, nos acompanamos unos compas de Oaxaca, Maria Itaka y Sergio "Yeyo" Beltran.

María nació y creció en Oaxaca. Es licenciada en Letras y Literatura Inglesa por la UNAM y cuenta con una especialidad en Traducción. Tras varios años de haber trabajado en proyectos turísticos, actualmente trabaja de manera independiente y ofrece servicios especializados de investigación, consultoría y traducción a investigadores y profesionales de diversas áreas, con el fin de darles una visión auténtica y respetuosa de las culturas y los lugares a los que se aproximan. 

Sergio Beltrán Arruti -mejor conocido como Yeyo- nació y se crió en  la Ciudad de México. Se mudó a Oaxaca en 1997 para apoyar y aprender  de las comunidades indígenas. Sergio es cofundador de la Universidad de  la Tierra en Oaxaca (Unitierra) y de Herramientas para el Buen Vivir,  AC. En 2010 formó parte del equipo pionero del Arte de Organizar Conversaciones Significativas en Español (Art of Hosting), y ha  organizado múltiples encuentros interculturales en todo el mundo utilizando estas herramientas para el diálogo.

Juntxs, platicamos del invasion de turistas/expatriados pospandemia, las consecuencias de la gentrificación en Oaxaca, la sequía aca, la idea de viajeros o turistas, el lavado ecológico de la industria turística/Posturas de autenticidad, y el Mcdonalización del turismo. Luego seguimos con temas de "cultivar versus consumir cultura," la solidaridad obrera en la industria turística de Oaxaca, que caridad no es solidaridad, y trayendo una base de filosofía a traves de la industria de turismo.

La temporada 2 está dedicada a nuestro difunto amigo y mentor Gustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados y organizados en colaboración con nuestros compañeros y compañeras de la Unitierra Oaxaca.

Son despachos de la resistencia.

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Maria Itaka: Instagram

Sergio Beltran: Instagram

El Proyecto de Sergio: Herramientas Para Buen Vivir AC

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Descubre más episodios y únete a la conversación: http://www.theendoftourism.com

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On this episode, my guest is Manish Jain, a man deeply committed to regenerating our diverse local knowledge systems, cultural imaginations and inter-cultural dialogue. Inspired by MK Gandhi, Rabindranath Tagore,  Ivan Illich, his illiterate village grandmother, his unschooled daughter, indigenous communities and Jain spiritual philosophy, he is one of the leading planetary voices for deschooling our lives and reimagining education. 

He has served for the past 25 years as Chief Beaver (ecosystems builder) of Shikshantar: The Peoples’ Institute for Rethinking Education and Development based in Udaipur, India and is co-founder of some of the most innovative educational experiments in the world - the Swaraj University, the Jail University, Complexity University, Tribal Farmversity, the Creativity Adda, the Learning Societies Unconference, the Walkouts-Walk-on network, Udaipur as a Learning City, the Families Learning Together network, Berkana Exchange.  He co-launched the global Ecoversities Alliance with 500+ members in 50 countries.

Show Notes:

Kidnapped by the American Dream

Grandma’s University

Reclaiming our Cultural Imagination

Cultural Imagination for the Culturally Homeless

The Radical and Exponential Power of Trust

Unlearning Cultural Appropriation in the Oral Tradition

Jugard, or “playful improvisation”

Being Reclaimed by Ancestors

Swaraj University - Money, Love, and Death

Alivelihoods and Deadlihoods

Traditions of Hospitality in Rajasthan

Ecoversities

Homework:

Swaraj University Website

Ecoversities Website

Jugaad (Wikipedia)

Transcript:

[00:00:00] Welcome, Manish, to the End of Tourism podcast. Thanks for joining me today.

Thank you, Chris. Great to be here. Great to be with you.

Speaking of here, I was wondering if you could share with our listeners where you find yourself today and maybe what the world looks like for you where you are.

Yes, I live in a very magical place called Udaipur.

It's in Rajasthan, India. I have been here for the last 25 years. Before that I was moving cities every year. I was living in the U. S. and Europe. And my village is about two hours from where I live, from the city. And I have lots of relatives here, lots of ancestors around. And this happens to be one of the major tourist destinations of India.

So it's an interesting combination of very [00:01:00] cosmopolitan kind of global jet set coming in, but also lots of traditional culture, local knowledge, still alive. We were lucky to be called backwards and underdeveloped. And so many things have remained but again under, under continuous threat by kind of urbanization and global economy.

But yeah, it's a very beautiful place, lots of palaces, lakes all kinds of animals on the street. On a good day you'll see an elephant walking down the street or a camel just in our neighborhoods and yeah, I love it here. So it's, I mean, it's found a place in my heart for sure.

Hmm. What a gift. What a gift to, to live in a place that you love and, you know, it seems to be that question at the heart of the themes of the podcast and in that regard, I wanted to begin by asking you a little bit about your journey, Manish. So[00:02:00] from what I've read, from what I've heard, a lot of your work centers around de schooling and unlearning, specifically with Swaraj University and other educational endeavors, Ecoversities being one of them.

And I'd like to return to those themes and projects in a little bit and start by asking you, among other things, about your earlier accolades as a Harvard graduate and someone with a degree from Brown University. One of your bios says that you worked for, among others the American multinational investment bank, Morgan Stanley, as well as UNESCO, UNICEF, World Bank, and USAID in South Asia, Africa, and the former Soviet Union.

And so I'm wondering if you'd be willing to share what led to your initial involvement in these rather prominent institutions, and then subsequently, what led to leaving them behind thereafter?

Yeah, thank you. Yeah, hearing that [00:03:00] always gives me the shivers a little bit. It's like such a long time ago now. But so I kind of actually grew up with a deep sense of wanting to serve, serve the world. And when I was growing up I actually, I tell people I was kidnapped when I was three years old, born in India, but then taken to the U. S. Kidnapped by the American dream, which I over time realized was a nightmare for most of the planet.

So this deep sense of service has always been, been with me, maybe from my mother, from my father, from my grandparents, many, many sources from, inspired by also Gandhi and, and Tagore and many other Indian freedom fighters.

But I kind of grew up with this narrative, if you want to serve, you should go to the big places, the places of big power, those institutions, that's where you can influence, that's where you can make the most impact. And so that kind of was a trajectory that I, I kind of [00:04:00] got put on I kind of was very good.

I never liked being in these institutions, but I was very good at faking it I faked it through school all the way to Harvard and, and so I was pretty good at faking it and eventually it caught up with me and I started feeling like I was becoming a fake. So, but going to those places I thought there were, you know, those were the centers of power and that when I got there, I started feeling that these places, each of these places, one by one, I started realizing that they were actually quite powerless in many ways, surrounded by a sense of scarcity and fear and very limited imagination.

And so one by one, I became disillusioned with each of each of those places. I was expecting that, you know, these would be the places which could help serve humanity, but I realized that they were built on, you know, this continuous model of extraction and colonization and exploitation of [00:05:00] life.

And so even with education, I felt like, okay education will be the solution and I started realizing that education was a huge part of the problem. And so that's what led me started me on the de schooling path to try to see how we can find other ways besides relying on these institutions and the logic of capitalism and commodification to solve our problems. You know, over time I started really developing a severe mistrust of experts.

I was one of them, like, although I'm fake and so are the rest of these guys. So by the time I was 28, I hit the wall. And I was like I don't have anywhere else to go, I've been to all these big places, and I don't really see, see any hope from them. I don't think they can be repaired either or that they can actually take the kinds of initiatives that are needed to change the game.

So that's what led me back to India then[00:06:00] to be with my illiterate village grandmother. And I thought I'll take care of her. And then I, my wife and I realized that we had inadvertently become part of our grandmother's university and she was our unlearning guru. To both Get beyond I would say a lot of our own fears and anxieties, get beyond a lot of the, let's say Western liberal do gooder frameworks, get beyond our attachment to institutions just to solve things for us and start to understand and remember, I think remembering is a word that I have discussed many times with old common friend of ours, Gustavo Esteva, but start to remember that we have much more richness and wealth and creativity, possibility within us and our, and within our communities. So that's been a little bit of the journey to re remember and reclaim and reimagine things.

I [00:07:00] remember seeing in one of your talks that you said that your work or to you, what you understood your work to be is, is a way of reclaiming our cultural imagination. I'm wondering if you could elaborate a little bit on that.

Yeah, I think basically I think the deepest form of colonization has happened is to our imaginations.

And there is a phrase from the eighties from Ronald Reagan and Margaret Thatcher called TINA. "There Is No Alternative." So, as there was an uprising that started happening around the world questioning the dominant development paradigm, the global economy, it was quickly suppressed, repressed by this phrase, TINA.

This is the best system that we have, and you know, there's, there's nothing beyond it, so you should just try to improve what's there. And so I think what then [00:08:00] people are forced into is to try to fix or let's say work with what is the existing frameworks and definitions that we have been fed about things like progress or development or success or happiness and then we are all in a very deep endless losing race to try to catch up with something.

And we're not even sure what happens when you win. Maybe that's where it hit me. You know, there's a saying, if you, if you beat them at their own game, you lose everything. And so I kind of started realizing that personally, and also when I was looking at the development paradigm more different more closely.

So I think, you know, what else is possible first of beyond the kind of logic of the rational mind, what's possible beyond the anthropocentric perspectives that we have on life, what's possible beyond global corporations and institutions deciding what's best for us, what's [00:09:00] possible beyond markets and technologies as the solutions for all of the planet's woes.

I think that's what we're trying to explore when I talk about cultural imagination. And I, I think that the first step is to open up the definitions again. This is another thing I think many of my elders, Gustavo, and, Ivan Illich and a person here in India who was a friend of Gustavo's, Claude Alvarez, many were urging us that we need to open up the definitions of things.

So that's what usually I think in a lot of the decolonial movements, what didn't happen that we accepted their definitions of development of the good life, all of those things. And then we started pursuing that, but actually it's a very exciting time that we can actually crack that open. And see, okay, what is it?

Little Bhutan, a country of 700, 000. People asking, you know, what is happiness? And saying that[00:10:00] you know, the West, you guys have all the money, you guys have all the technology, you have all the armies, but are your people happy? So I think, you know, this is happening in obviously in Latin America, "buen vivir," in India, Swaraj, so many movements, which I think are challenging the given definitions and creating a space for us to dream differently, to tap into a different worldview which recognizes a sense of the sacred and recognizes that we are not just, you know, cogs in the machine in terms of our purpose on this earth.

So I think those are, that's a little bit of what I mean by reclaiming the cultural imagination.

Hmm. And you mentioned Swaraj and I'm really excited to dive into that and see where this notion of reclaiming cultural imagination fits there in a place and not just in philosophies.

But I wanted to ask you this kind of this little follow up question in regards to the cultural imagination. Because we've [00:11:00] had the great honor to befriend and learn from people like Gustavo. But I think of my family and friends and compañeros, colleagues in Toronto, major North American metropolis.

And I wonder how reclaiming the cultural imagination looks like or could be for people who would consider themselves either cultural orphans or culturally homeless. You know I mean, you and I have distinct ties, it seems, and a lived memory to the places our people moved or migrated from or still live in.

And so there's a bridge of sorts that already exists that on some level can still be crossed. What about the people who have no lived memory of where their people come from or who would admit, or at least can offer up the idea that they have no culture?

Yeah, so, oh, that's a great question. So, [00:12:00] I think maybe the first thing I would kind of offer in that situation is that one is a question of how to reconnect to the land and the territory you live in the place, the water, the rivers, the mountains, the forests. There's a tremendous amount of memory that, that lives in the place which can help us recover parts of ourselves that have been lost. The other is, I think, in terms of reconnecting to our bodies again, there's a tremendous amount of wisdom. We can recover again from our own bodies, from our breath also reconnecting to our breath in a very profound way and help us recover things.

And also when I talk about culture, I think the essence of culture without being an essentialist, is is what I call gift culture. Mm-Hmm. So this culture of, of connection, of care, of kindness, of trust, of hospitality, of [00:13:00] forgiveness. There's so many traditions like that, wherever we are, and we can also create new traditions around these things.

And so, a lot of times we confuse culture for the food or for the clothes or for the music of a place. But I think the deeper level of all culture is a gift culture, which is a reminder of the interconnectedness of life, the thread that is woven through all of us, connects us to something very sacred and even divine in some sense.

So, I think that reconnecting to the spirit of kindness and care is a huge step. We've been doing a lot of experiments over the years around gift culture and reconnecting to a field of trust again. I call it the radical and exponential power of trust.

Much of our work and I would almost say in the miracles that I see every day in our work are because of this field of trust that we have been able to reconnect to and this is what my [00:14:00] grandmother, I think, was helping me to reconnect to in terms of culture is because I remember growing up in the U. S. this continuous thing of don't trust anyone, don't trust your neighbors, don't trust anyone, somebody, anybody is being kind to you because they may have an angle. They may steal from you or cheat from you or whatever, and I think it took me a lot of healing to come out of that and that has been a phenomenal journey in terms of opening up possibilities for how I connect, and one other thing I would say is that.

A lot of, I know this has been a major unlearning area because I used to be very critical of all of this cultural appropriation that we see in the West, people picking up things in here, here and there. But as I've been in India and I've become more connected to the oral traditions, very different kind of ethics and philosophy and ways of, of living and doing things that lives in an oral tradition.

Like [00:15:00] I grew up with this strong fear of, you know, plagiarism. You know, that was the one thing Harvard and Brown hammer you is about plagiarizing. Cite every word. Chris said this, or Gustavo said this, right? And I found in the oral tradition, there's a different kind of trickster level playfulness that you can take anything, play with anything.

You don't have to cite, you can modify, you can change, you can adapt. And I think I've been trying to bring that more into these conversations around cultural appropriation, because I think people get so afraid nowadays of being bashed for exploring a different culture for taking things.

Obviously, there is a level of depth and engagement and commitment, dedication to understanding something that I would invite in that. But being able to pick up things, I think has been part of our culture. People take things and spread them and appropriate them in ways that keep them alive and moving so it's something I've been exploring a [00:16:00] lot is that it seems very much more controlling and part of the old paradigm to say that we need to protect and there are certain cultural gatekeepers and certain kinds of people who who will tell you you're right or wrong in the culture.

So I also would want to open up that conversation, exploration with people.

Thank you. You know what I mean? You know what I mean with that? Yeah. Yeah, definitely. It definitely points towards a notion of cultures being static and that there being a degree of authenticity, a kind of original foundation or culture for a people which seems to be a relic of 19th century anthropology and things like that.

And, and a restriction that we are just these bodies in this present time. You know, in India, obviously we talk about reincarnation and so there, there may be other, other cultures within us and that we've lived that [00:17:00] want to express themselves and want to be opened in this life as well, which maybe our body and our place doesn't necessarily give us that opportunity, but the possibility exists, or the the desire even if is there so. I would want to invite us to all of that as well.

Mm hmm, and you've been speaking a lot about how your time in India has really been an opportunity for you to unlearn, maybe disassociate a little bit from the taught worldview that you had in the United States.

And this next question comes from a friend of ours dear friend Erin, and She wanted to ask about your move to India or move back depending on how you choose to understand it and how that experience has been for you as someone who grew up on the other side of the world and what do you think it means in the context of [00:18:00] your migration to be claimed or reclaimed by a place.

Beautiful. Yeah. I think it's been quite a powerful and even I would say magical journey because as you said, the place and the people reclaim me. Part of it is that, you know, my relatives are here, my ancestors are here. And so at times when I felt, you know, a little bit out of place they reminded me that I belong here and I'm welcome here.

And I think what I've made a very strong effort to do is to reground myself in different ways and maybe those ways have been made the transition more smooth or beautiful in one way. So one is like, you know, a lot of the ideas, for example, or work that I'm doing I've tried to find cultural reference points and stories that makes sense because initially when I came, a lot of the things I was talking about, [00:19:00] people were like, oh, that's another Western idea. That's something you're just bringing. It's not Indian, blah, blah, whatever. So I started to look for stories in the past.

So when I talk about my university, Swaraj University, I tell people it's 5, 000 years old. Our first chancellor was from the Mahabharata, Ekalavya, the story of Ekalavya, the first documented, self-designed learner and so that all of a sudden something clicks differently for people of how they hear it, how they connect it. When I talk about, for example, when we used to talk a lot, Erin, since you brought her up, we explored a lot of zero waste and upcycling together.

There's a word in Hindi, jugard, which means playful improvisation. So, using our own words to describe it rather than trying to take everything from English and translate it. But also I'd say, you know, like people would say, again, zero waste. This is a Western sustainability thing. I said, no no, wait a second.

Our grandmothers are all zero waste masters. So, you [00:20:00] know, let us understand that all of these ideas are actually connected to many things that we have in our own culture. So that's made it a very beautiful thing because it's not only being welcoming, it's actually unleashing a lot of energy that had been pent up with people like fear and you know, self -limiting, self-belief, self -suppression in a sense.

So all of a sudden hearing that, Oh, this is actually has roots in who we are, has opened up a lot for ways we engage in people to accept me and some of the ideas and experiments we've been sharing. So that's been good. And I think the other thing is really a kind of regrounding. So when I moved back, I was good at PowerPoint and Excel.

My worldview was through Microsoft products, right? So what I learned again was to reconnect to farming and our food systems. And I think Aerin and Yeyo's journey is also, we've been together on this for many years, but [00:21:00] also to local language again, and you know, making our own clothes, building our own buildings, you know our own healing techniques and plants here.

So, just reconnecting to a lot of those things have helped the place to welcome me in different ways and also me to be able to build different relationships with a lot of diverse people here as well. And I think the third thing is really that just to add was like this, one of the deschooling ideas was to core is to shed these labels of failures of looking, you know, at only educated people as intelligent.

So there's so much wisdom and creativity and beauty and love that is with people who don't have degrees. And so being able to see that because I was able to let go of these labels and these frameworks has really helped me again, beautifully connecting with many people and many energies here.

Wonderful. And [00:22:00] do you think that those, those points that you just mentioned, that they were causes or consequences of you and your people there opening Swaraj University? Or did it evolve into that? It happened, you know, like I said, we have more than a thousand faculty in Swaraj University, and they are grandmothers and farmers and artisans and mountains and lakes and, and trees, the human, the more than human.

The one other thing that's really been very powerful is, you know, the place I live in, I would say about 80 percent of the people living here talk to their ancestors. Like without a shaman, they can, you know, like my cousins or my aunt can channel ancestors and we would have all night prayer rituals to talk, connect with them, invite them.

And it's like people, and for me with my western trained scientific mind, I [00:23:00] couldn't understand this initially and then it started to open up once I kind of allowed myself to breathe with it opened up a whole different set of possibilities also in engagement to the place where the ancestors were welcoming me. As well to this place. So, that has been beautiful.

And another thing that happened was I met, again, a lot of traditional healers. So 25 years ago when I was meeting them was a huge amount of skepticism. My mother's a doctor in the U. S. and she doesn't trust anything Ayurvedic or folk medicines or anything.

So when I met them, I was skeptical, but as I spent time with them, and started seeing that they're, they actually have some very deep power. And when I asked them, you know, how did you learn all of this stuff? Because you think of this plant with this, you know, the bark of this and the, you have to boil that with the roots of this and mix it with this.

I'm like, so many combinations and permutations, right? And I'm like, they didn't have supercomputers. [00:24:00] So I asked them, how did you guys learn this? And they said, what do you think? And I very proudly used to say trial and error, you know, that must be the scientific method. And they would laugh like crazy.

And I'm like, what, what was it like that? That's so primitive trial and error. It's so primitive. I'm like, what? And they would, I said, how did they do it? They said, Oh, we could, our ancestors could talk to the plants. And so once I kind of started to allow that worldview to permeate me, it started to create a different sense of connection to the place, I think.

And so it's been a very beautiful journey to in a sense, one can say rewild myself here.

And are those, are those themes incorporated into swarajs, and I don't want to say curriculum, because we all know that's a four letter word for a lot of people, but but in terms of de schooling, in terms of unlearning, in terms of, these kinds of old time [00:25:00] learnings, what does a student maybe encounter at Swaraj?

Yeah. So there's no curriculum per se, but we have, you know, a few different elements to it. It's all derived from living together, right? So, one is obviously, we call it learning from the gift of conflict. So as you're living together, there's conflicts that start to emerge all the time.

So those conflicts are very beautiful entry points into kind of reflecting, if you, once you move beyond the blame narrative to reflect on yourself, what's triggering you, why do you feel disturbed about it? So very, very powerful opportunities to reflect on oneself. We have also what we call a lot of unlearning challenges.

So those are optional, but we've created different challenges because we felt there's a lot of conditioning that people come into. Swaraj with and they're around many different areas, but I would say three of the common ones are around most [00:26:00] common around money unlearning our free fear, anxiety scarcity that's related to the money system.

Even our self worth gets tied so much to the money system. So, we have a lot of different experiments around that. The second is around love. Both starting with self love, but then how we understand love, how we relate, notions of jealousy, inferiority, all kinds of things which are tied to love.

And the third is then death. Death. And so are so these are places that we explore a bit. We have different experiments where people can, you know, for example, and imagine your death would be an invitation that we would invite people into a process. So there's a lot of unlearning experiments. And then the third is that people actually then have a lot of space to design their own personal programs of what they want to explore.

And in that process, because you're living in a community, lots of informal learning is happening. Peer to peer, your friend is doing [00:27:00] something. Maybe you start, like, I'm not interested, but after a month of seeing your friend, or a few months, you start, it's just something starts, you know, entering into your system and you realize, Oh, maybe I do like this or this is interesting.

And your friend leaves it. I've seen cases, a friend leaves it and the other person picks it up and you know, takes it forward also. So, all of this kind of cross pollination is happening all the time, which is very beautiful. So those are some of the things that happen in Swaraj.

And I think where we would invite this is we are becoming more, I think we've become more and more bold over the years, like with this idea of ritual and the sacred. So, in India, there was a lot of, you know first from the left, a lot of bashing of ritual and sacred as these were Brahmanical tools to suppress and these are superstitious. And these tools are, you know, the Marxist idea that these are to [00:28:00] control the masses.

And then also, it was bashed because these are ways to cement a kind of fascist Hindu paradigm which is against minorities and things. So, there was a lot of, lot of stories running in our heads around ritual. And then our own personal experiences that oftentimes meaningless, they become fractured, they become rigid and so what we've tried to do is really reclaim the space of ritual in Swaraj.

And part of that is with our ancestors or with the more than human. And so inviting people to look at ritual in a very different way has been very interesting. And sometimes I'm involved in rituals and I'm like, what are you doing? The inner voice says, dude, what are you doing?

You know, like, who are you at this? And, you know, so all of that old stuff that we kind of grew up with in terms of the scientific analytical mind, which sees everything that it can't understand as [00:29:00] superstition sometimes reappears in certain ways, but I think it's been part of the journey to really create a space at least to engage with this, and so in Swaraj very much it's, it's there as well, and, and maybe the, the way we explain it is there's a need to go beyond the kind of the rational, there's a, there's limits to the rational, logical fragmented mind of how it can see or what it can make sense of.

We often even talk about, you know, the way we're trained to think about the crisis is part of the crisis. So, you know, so this space of entering into kind of a liminal energy, a different frequency together is maybe very powerful. And those can be through many different ways, right? Through music, through dance, through food, through fasting.

In India, it's really through silence, you know, so it doesn't always have to be plant medicines, which you find more in Latin America and Africa, but in India, meditation and silence and fasting were and [00:30:00] breathing were really different ways that have been experimented over the centuries for people to enter into a different kind of consciousness together.

Well, it sounds like an incredible place and an incredible project. I hope if the winds allow me to travel again in a way that maybe they once did that I'd be able to experience that myself.

Yes, we have a long, we Udaipur and Oaxaca. So the chances for those winds appearing are pretty good.

Amen. Amen. And speaking of Oaxaca our mutual friend, Yeyo had wanted me to ask you about this formulation of yours and all he wrote was livelihoods as opposed to deadlihoods.

Oh yes, a alivelihoods, alivelihoods. We made a distinction because a lot of people are wondering what can I do today [00:31:00] in the world. And so the first thing is to help them see that most of what the university, the conventional university is preparing us for are what I call deadlihoods. The work, whether you're in law or in finance or in psychology or I.T., somehow or other, they're tied to a deadlihoods economy that is extractive, military, violent. So, how can we start to understand how we ourselves are implicated in that kind of economy. And so that's one part of it. But then to also think about, you know, the work that's needed today in the world is what I call alivelihoods. And that starts with, you know, what makes my spirit come alive?

Because we've we've heard this, "lots of work is soul sucking." So, what is the work that actually nourishes our soul? And gives us meaning and purpose, you know? Lets us reconnect that, you know meaning, purpose, spirituality is not something you [00:32:00] just do on a Sunday or you do in a class, but it's actually tied to the work you're doing in the world and how do we integrate that?

What is the kind of work that is helping my community come alive? That is actually shifting power from global corporations back into communities, which are kind of, what is the work that's building, weaving the bonds of trust? And care, kindness, compassion back into community life. And what is the work that is regenerating our ecosystems?

So what I call our real wealth. So how do we compost the money system? And start to regenerate real wealth with it. Our health, our forests, our soils, our waters, which are all over the world are in massive, massive degradation stages right now. And how do we regenerate the social bonds again?

The trust networks again, that can give us a sense of security, of care, of belonging, of respect, of [00:33:00] dignity. So that's kind of the loose framework we have for that. And I think one other element is that what is the work that will help us shift the worldviews that we have?

So the worldview of the planet is being a dead entity and human beings being the only intelligent beings on this planet and the kind of fear that is driving much of the decision making. How do we start to shift to a different worldview that many indigenous communities had a sense of, much better sense of.

So, what is the work that can help us shift the narratives of who we are? Why are we on this earth together? Why are we, you know, perpetuating these ideas of ownership or of borders of you know, so many things that we have kind of internalized, which are fundamental to the modernist project.

Is there a way to start to unravel these or shift these? So what is the work that allows us that? So I call all of that, all of that a livelihoods, really, and the invitation is to help [00:34:00] people think about how they can be doing that. And I think the other element in that, which is really important is, how do we move beyond this like individual self help kind of narrative we've been fed. You know, like the problem is in you. You have to fix yourself.

Whereas how, how do we shift it more to how do we want to understand the systems and the institutions and how they're operating, but also, you how do we focus more of our care and our energy and our healing around healthy community, rebuilding healthy community, because that's what will give us a different sense of power, a different sense of possibility and things.

So that's a little bit about it. There's much more, many layers, but just to give you a sense.

Yeah, thank you for that. You know, I'm reminded in this, in this context of deadlihoods and the kind of modern condition and the economies that prevail as a result. There is and has been, especially in the last two centuries, this kind of not only degradation of community, but of course, the dissolution[00:35:00] of community and in the sense of people moving to the big city or other countries for better lives.

And sometimes necessarily. So like sometimes it's simply their only option, right?

And, this is very, very much evident to me in the work that I do here in Oaxaca. And you know, I had come across this declaration from 2009 in a, a very rural village in the Mixtec region of Oaxaca, where a group of peasant families from different villages alongside their migrant kin or family spoke for days about the consequences of their movements, and at the end of that three day assembly, declared alongside the right to migrate, the right to stay home and the right to not migrate, and so I'm kind of curious what kind of dynamics you've seen in India In terms of that economic impulse to [00:36:00] move, to leave the village, to migrate and maybe what part Swaraj and endeavors like it might play in those dynamics.

Yeah. So I think, part of it is you're saying is physically forced displacement due to development projects, massive development projects or war. But a lot of the displacement has been sold to people package as to people that the urban lifestyle or the American lifestyle is the lifestyle and what you're leading is impoverished, is insignificant, is backwards. You know, there's all kinds of ways. And so much of what education role was is to convince us that somehow the urban lifestyle is what is to be aspired for. So a lot of people move because of that. I have my experience with rural people and working with rural people is that a lot of them, they're like,

"we're quite happy where we're at. But what happens is when our cousin comes from the city, they bring [00:37:00] fancy phones and motorcycles and money and they show off and that's what really makes us feel really bad."

And then we have to, what we've tried to do is to counter that with, you know reminding people of what a shitty life urban life is.

Most people are living in slums. Most people are, if you're not, you're living under continuous stress and tension to make ends meet in polluted environments these days and lots of traffic. And so I at least, you know, try to remind people that in their villages, they may not have that many material things but they're the Kings of the village.

They have fresh air. They have clean places, good water to drink still. They have good food, fresh food they're eating. So that's been an interesting journey. Sometimes people understand, particularly the older people understand. This is the other thing that schooling played a major role is to try to kill the voices of wisdom.

So, like my grandmother or other elders would be [00:38:00] told, "Oh, you're uneducated. What do you know about what is a good life or what is, you know, the way forward? And so those voices still are silenced quite a bit because young people go to school for some years and then they think they are much more knowledgeable about what life is all about or what's important in life.

So, I think what's interesting is that what we're saying about the breakdown of what the urban success story was or the urban model, it's becoming more and more clear to people, like they're seeing that so there are people I know who are moving back. Udaipur is a very small city and a lot of people who have been connected with us have decided to stay in Udaipur rather than moving to Delhi or Bombay, which has been the trend.

And so I think it's a very important thing to keep looking at. I think if people see if they have a good life in smaller places, a lot of people are ready to come [00:39:00] back. Because the stress, the continuous stress and speed of big city life is I feel is taking a toll on people and also the whole promise is there's jobs and everything.

And so you see more and more unemployment also happening in big cities. So, I think there's an interesting question right now in people's minds of what, what to do and where to go.

So you know, it very much seems that one of the ways that what I'll call, I guess, well, either modern people or cultural Americans seem impoverished by is in the realm of hospitality. The lack of hospitality towards not only their neighbors at home, but, but abroad among hosts, you know, most people stay in hotels or Airbnbs. Most tourists anyways, they eat at chain restaurants. They're taught a transactional worldview and all exchange tends to end up in a customer service evaluation. And I feel that this is very much what [00:40:00] tourism has done to that part of the culture, that we would otherwise refer to as hospitality.

And so I'm curious in your opinion how would you define radical hospitality? And how have you seen it perhaps as an antidote for the industrial hospitality modern people so often encounter.

Yeah. I would that's a great question. So I think I've had the experience in being in Rajasthan of many traditions of hospitality and I would even say radical in the sense that all over India we say that " treat our guests like gods." So that's probably as radical as you could get with hospitality, if I treat you like a god, right? And what it means to me is, not to God in the sense of the pedestal of God or somebody remote, but actually God in the sense of this is my way [00:41:00] to find another connection to the divine in all of us, the divine that connects all of us.

And so when I am able to receive somebody with that spirit, I'm able to touch into something very deep within myself also. And we have so many traditions here which again, in our work, we're trying to recover and remind people, remember in different ways. I would just share a couple of things around that.

So one is like, in the desert, when it gets really hot up to 50 degrees Celsius, probably the most hospitable and sacred thing you can do is offer somebody water. So with the industrial consumer tourism, we have a parallel underground system happening.

So you can go to stores and you'll see bottled water, for example, where people are paying and they buy it. But if you kind of look closely, you'll see on almost every corner of the old city where, where [00:42:00] most of the tourists come, there are clay pots, which people fill up every day for which are called piaos.

So the tradition was that to offer any passerby, any stranger, water, is one of the highest gifts you can honor with them because it's so hot and so I've seen women fill water and carry it from even very far away to offer it to strangers, which is so humbling and so powerful that people would actually be able to offer this.

So you can see these pots, people are sitting there sometimes, sometimes the pots are just filled and left with a glass for people to fill themselves and drink. But this is a very powerful way to remind us that there is a different way to relate both to resources like water and how we see it, which is non commodified.

And so my grandmother would never think of charging money for water. If I ever told her, she'd be like, what is wrong with those [00:43:00] people? There must be some real deep sickness in them. "Let's go charge money for water." And so I think that, you know, that's an example of an entry to a different understanding of what is water, what is our relationship with each other and I wouldn't say what is water, almost you could say who is water. That question gets opened up as well through this act.

And so the other thing around radical hospitality and I care, I would say there's some traditions that are called guptan here, which is kind of the invisible giving tradition.

So a lot of what do you find, hospitality these days, is around showing off or people should know who's serving you and who's giving you. And here, there's another sense of care that is given where nobody knows who is the giver and to try to remove that arrogance of the giver when care is offered.

And so it's offered with a deep sense of service, but to try to remove the ego element that I am the giver, I'm the one who's [00:44:00] helping somebody or being hospitable to them in some way. So I think that's also been quite inspiring to me, how to enter into that real space of humility as part of a radical hospitality tradition.

And I think that these things do have a very essential role to play in challenging what's happening in the world and, and building different kinds of models and systems, because if care and connection is not part of that I don't know what the, what the new models, what they would stand on.

And so these are this has to be the foundation of something that can grow. And every time, you know, if you ask me every few years, it deepens and changes because of experiences here. When I first I heard about it from Gustavo. I was like, "Oh, this is so beautiful." But I had relatively little ideas of how it would actually look every day.

I see more and more examples of it in living practice here where I live. So yeah, it gives me a lot of hope that [00:45:00] maybe that's one of the keys to finding our way forward.

Well, thank you, Manish, for your time today and this wonderful, wonderful conversation. Before I let you go to sleep and probably tend to family, I'd like to ask, how might our listeners find out more about your work, about Swaraj University, and I know we didn't have time to speak about it, but the Ecoversities project.

Yeah, it's been wonderful to, to talk with you, Chris. I do hope that we can welcome you someday to Udaipur as well. The one thing I would say is that Swaraj University is part of this alliance, translocal alliance around the world called Ecoversities, so a network of like 500 plus alternative universities in 50 countries.

And the idea [00:46:00] was that, you know, these are, in a sense, kind of part of an underground railroad, if you would say for people who are walking out of the system or trying to figure out how they can live differently on the planet together. And the beautiful thing is that, you know, anyone can declare themselves an ecoversity, their community.

And there's a huge diversity of things, ranging from the farmversities and the forestversities and the riverversities to, you know, like deathversities and travelersversities grandmothers' universities and jail universities and all kinds of spaces. So, this is really to reclaim different kinds of knowledge systems and different learning processes that have never been valued by conventional universities.

And to maybe start to create a space, as I said, to live together, to reclaim our hands and our hearts and our bodies and [00:47:00] our homes as well as our holistic heads And to try to dream, to dream something together. So we have a website, we have gatherings, I would invite people to, to come and and visit us and connect with different eco overseas around the world.

I have a 21 year old daughter. She's been unschooled. She never looked at a textbook or an exam or a classroom really in her life, except, you know, like we took her to see children in a classroom, like you take kids to see animals in the zoo so she could see what it was like for a couple of days.

But so, you know, really wanted to create a model, not only, I mean, for myself, for her, for other young people to be able to learn and be in different kinds of communities and experiments around the world. So, we invite you all to help create the new models that the world needs with us.

I'll make sure that all of those links and [00:48:00] resources that you mentioned, Manish, are there on the End of Tourism website when the episode launches. And on behalf of our listeners, blessings on your day, your path, your tongue, and thank you so much for joining me today.

Thanks, Chris. Thanks for your wonderful work and good luck with the new projects that are emerging in your life.

Thank you, Manish.

On this episode, I am accompanied by a dear philosopher, writer, and friend, Elías González Gómez. Elias focuses on interreligious dialogue and the bridge between mysticism and the struggle to build a new world. He has collaborated with different interreligious groups, as well as indigenous and spiritual communities. He is currently a professor at ITESO and at Ibero León. He collaborates with the Universidad de la Tierra Oaxaca and is a member of the Center for Studies of Religion and Society of the University of Guadalajara.

He is a spiritual guide, Zen practitioner and creator of study and dialogue groups around mysticism. Elias coordinates the blog Amanecer. He is the author of the following books: Encuentro, Re-ligación y Diálogo: Reflexiones hacia un diálogo Inter-Re-ligioso; Impotente Ternura: Descubrirte en lo pequeño; and Convivencialidad y resistencia política desde abajo: La herencia de Iván Illich en México.

Here we talk about the new wave of tourists and migrants in Mexico and the resentment and hatred that has come out as a result. We talk about spiritual tourism, plurality and radical hospitality, and what it means to know the other or the other in our times.

Season 2 is dedicated to our late friend and mentor Gustavo Esteva, grandfather, sage, and co-founder of Universidad de la Tierra in Oaxaca, Mexico. These episodes have been planned and organized in collaboration with our colleagues from Unitierra Oaxaca.

They are dispatches of the resistance.

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Support the podcast and the movement through our Patreon: https://www.patreon.com/theendoftourism

Discover more episodes and join the conversation: http://www.theendoftourism.com

Follow us on Facebook, Instagram, Twitter @theendoftourism‍

En este episodio, me acompaña un querido amigo filósofo y escritor, Elías González Gómez. Elias enfoca en el diálogo interreligioso y en el puente entre la mística y las luchas por construir un mundo nuevo. Ha colaborado con distintos colectivos interreligiosos, comunidades indígenas y espirituales. Actualmente es profesor de asignatura en el ITESO y en la Ibero León. Colabora con la Universidad de la Tierra Oaxaca y es miembro del Centro de Estudios de Religión y Sociedad de la Universidad de Guadalajara. 

Es acompañante espiritual, practicante zen y creador de grupos de estudio y de diálogo alrededor de la mística. Elias coordina el blog Amanecer. El es autor de los siguientes libros: Encuentro, Re-ligación y Diálogo: Reflexiones hacia un diálogo Inter-Re-ligioso; Impotente Ternura: Descubrirte en lo pequeño; y Convivencialidad y resistencia política desde abajo: La herencia de Iván Illich en México.

Aqui platicamos de la nueva ola de turistas y migrantes en Mexico y el resintimiento y odio que ha salido como resultado. Hablamos del turismo espiritual, del pluralidad y de la hospitalidad radical, y que significa de conocer el otro o la otra en nuestros tiempos.

La temporada 2 está dedicada a nuestro difunto amigo y mentor Gustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados y organizados en colaboración con nuestros compañeros y compañeras de la Unitierra Oaxaca.

Son despachos de la resistencia.

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Facebook: Amanecer Blog

YouTube: Amanecer Blog

Twitter: Amanecer Blog

Instagram: Amanecer Blog

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Apoye el podcast y el movimiento a través de nuestro Patreon: https://www.patreon.com/theendoftourism

Descubre más episodios y únete a la conversación: http://www.theendoftourism.com

Síganos en Facebook, Instagram, Twitter @theendoftourism

En este episodio, nuestro invitado es Pedro Regalado Uc Be, un escritor mexicano en lengua maya, poeta, narrador, traductor y activista. El es profesor en la Escuela de Creación Literaria del Centro Estatal de Bellas Artes (CEBA), plantel donde también realizó estudios.

Pedro es Integrante de la Asamblea de Defensores del Territorio Maya Múuch’ Xíinbal, esta organización tiene como objetivo defender su territorio del despojo que aplican las megaempresas de energía renovable en la Península de Yucatán.

Con Pedro y Wendy Juarez de la Unitierra Oaxaca, conversamos de los temas que rodeada del megaproyecto "el Tren Maya:" el contexto de lo que esta pasando en el Yucatan, la creacion de la Asamblea Múuch’ Xíinbal, la logica y epistemologia occidental y indigena, el lugar del turismo, la apropriacion de la cultura Maya, los limites a la hospitalidad y la hospitalidad local/indigena, la mascara de turismo, y la posibilidad de encuentros interculturales.

La temporada 2 está dedicada a nuestro difunto amigo y mentorGustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados yorganizados en colaboración con nuestros compañeros y compañerasde la Unitierra Oaxaca.

Son despachos de la resistencia.

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Links de la Asamblea:

Blog: http://asambleamaya.wix.com/muuchxiinbal

Youtube: https://www.youtube.com/channel/UCwqSzepX503PJEYhQ9r3KAg/videos

Facebook: https://www.facebook.com/MuuchXiinbal/

Instagram: https://www.instagram.com/muuchxiinbal/

Twitter: https://twitter.com/MXiinbal

Correo electrónico: asambleamaya@gmail.com

Links de Pedro Uc:

Blog: http://lazarokan.wix.com/pedrouc

Youtube: https://www.youtube.com/channel/UCLjnC1LEHpE7NUdhHWGePvg/videos

Facebook: https://www.facebook.com/pedroucbe

Correo electrónico: pedrouc@hotmail.com

Publicaciones en la Revista Sinfín: https://www.revistasinfin.com/autor/pedro-uc-be/

Cortometraje J lu’umkaab (ser de territorio): https://www.youtube.com/watch?v=HONGdEgt-xM&t=51s

Documental El tren que no tiene permiso: https://www.youtube.com/watch?v=N1xuWNTL7pU

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The Wirikuta Preservation Project is an internationally-run endeavour to protect 500 acres of land for the Wixarika Nation in Estacion de Catorce in the state of San Luis Potosi, Mexico. Their mission is to preserve Wixarika sacred lands & cultural heritage while supporting future generations to continue living their traditional way of life by purchasing threatened land in Estacion de Catorce.

Our guests today are Maria Guadalupe Valazquez, Santiago Alonso, and Kristen Alyra Hughes from the Wirikuta Preservation Project. For our English language interview, we’re speaking with Kristen Alyra Hughes.

Kristen Alyra Hughes has lived and worked in Indigenous communities throughout the Guatemala, Peru, Mexico and Indonesia for the past decade, building bridges between the transient spiritual communities and native peoples of the land. Currently, Alyra is the Secretary and Project Coordinator for the Wirikuta Preservation Project team of For Goodness Sake. It is one of her greatest passions and dreams in life to see First Nations People receiving their land and creating a future for their generations to comes which fosters sustainability of their culture and way of life.

In this episode, we discuss land and institutional betrayal, heritage as intangible, the impacts on Wirikuta territory, lack of respect from foreigners, cultural appropriation, land privatization, the invasion of tourists, and how to support the project.

Season 2 is dedicated to our late friend and mentor Gustavo Esteva, grandfather, sage, and co-founder of the University of the Earth in Oaxaca, Mexico. These episodes have been planned and organized in collaboration with our colleagues from the Unitierra Oaxaca.

They are dispatches from the resistance.

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Website: Wirikuta Preservation Project (English)

Wirikuta Preservation Project: GoFundMe

Wirikuta Preservation Project Video Trailer

Huicholes: The Last Guardians of Peyote

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El Proyecto de Preservación de Wirikuta es un proyecto internacional para proteger 500 acres de tierra para la Nación Wixarika en la Estación de Catorce en el estado de San Luis Potosí, México. Su misión es preservar las tierras sagradas y el patrimonio cultural Wixarika mientras apoya a las generaciones futuras para que continúen viviendo su estilo de vida tradicional mediante la compra de tierras amenazadas en la Estación de Catorce.

Nuestros invitados de hoy son María Guadalupe Valázquez, Santiago Alonso y Kristen Alyra Hughes del Wirikuta Preservation Project. Para nuestra entrevista en español, estamos hablando con María Guadalupe y Santiago.

María Guadalupe, también conocida como 'Lupita', es una curandera, nació con el poder de curar y ahora tiene el papel de gobernadora de su tribu. Lupita ha sido la capitana del centro ceremonial Marananawe durante los últimos 5 años dentro de la comunidad Wixarika.

Santiago Alonso es traductor y director de relaciones intertribales de For Goodness Sake Foundation y Wirikuta Preservation Project.

Santiago nació y se crió en la Ciudad de México y ha estado sirviendo a las comunidades Wixarika durante más de 10 años a través del trabajo social, la filantropía y el apoyo a sus peregrinaciones anuales a los lugares sagrados. Con el tiempo se ha ganado la confianza y el respeto de la comunidad para poder viajar y apoyar su forma de vida.

En este episodio, discutimos sobre la tierra y la traicion institucional, el patrimonio como algo intangible, el impacto en la region, la falta de respeto de extranjeros, apropriacion cultural, la compra de tierras, la invasion de turistas, y como apoyar el proyecto.

La temporada 2 está dedicada a nuestro difunto amigo y mentorGustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados yorganizados en colaboración con nuestros compañeros y compañerasde la Unitierra Oaxaca.

Son despachos de la resistencia.

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Sitio Web: Wirikuta Preservation Project (Ingles)

Wirikuta Preservation Project: GoFundMe

Wirikuta Preservation Project Trailer de Video

Huicholes: Los Ultimos Guardianes de Peyote

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En este episodio, me acompaña Marcos Esmar. Maros nació en el año de 1996 en Cosoltepec, Oaxaca. Es estudiante autodidactica, se dedica a hacer rap y a la escritura, participa en el colectivo Espiral de Pensamiento Crítico, proyecto en el que ha colaborado con diversos textos sobre teoría crítica y poesía.

El proyecto Espiral de Pensamiento Crítico es un espacio dónde convergen jóvenes de diferentes lugares de Oaxaca que desde conversatorios, círculos de estudio y ejercicios de escritura colectiva tratan de aportar a las luchas que se libran en sus territorios.

Nos platicamos de la historia del turismo en Oaxaca desde las luchas de 2006, la gentrificacion y hipsterizacion de Oaxaca, el imagen y simbolo de magia y la exotica que la industria del turismo pone en los lugares. Discutimos tambien de la tecnologia y como falta la investigacion de entender como los redes sociales estan apoyando, y a la vez funcionando en contra de las luchas sociales.

La temporada 2 está dedicada a nuestro difunto amigo y mentorGustavo Esteva, abuelo, sabio y cofundador de la Universidad de la Tierra en Oaxaca, México. Estos episodios han sido planeados yorganizados en colaboración con nuestros compañeros y compañerasde la Unitierra Oaxaca.

Son despachos de la resistencia.

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Facebook: Colectivo Espiral de Pensamiento Crítico Oaxaca

Sitio Web: Colectivo Espiral de Pensamiento Crítico Oaxaca

Comprar el fanzine "Desprecio y Despojo: Turismo y Gentrificacion en Oaxaca" en El Anhelo Libreria y El Burrito Libreria

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On this episode I’m joined by Christopher Riendeau, a Master of Arts in Liberal Studies from the University of North Carolina Wilmington where he learned first hand what it means to live in a tourist town. Chris’ research focuses on applied ethics in tourism and more specifically around existentialism and bad faith in the search for "authentic" tourism, and the subject/object problems inherent to the industry. In the midst of the COVID pandemic, he published an incredible essay entitled “Tourism, Colonialism and Disease,” which we talk about at length in this episode.

Christopher joins me from his home in Portland, Oregon to dialogue about the revenge of tourism in a post-pandemic world, tourism as neocolonialism, existentialist philosophy and the search for the authentic, the master-servant relationship, labor-washing, and finally a slow, bicycle-driven form of travel. We end Season 1 almost a year later, where it began, approaching the dire consequences of travel and tourism in our times.

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Essay: Tourism, Colonialism and Disease

Essay: The Existential Quandry of the Millennial at Disneyworld

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On this episode, our guest is Bayo Akomolafe, a speaker, author, fugitive neo-materialist com-post-activist public intellectual and Yoruba poet. But when he takes himself less seriously, he is a father to Alethea and Kyah, and the grateful life-partner to Ej as well as the sworn washer of nightly archives of dishes.

The convener of the concepts of ‘postactivism’, ‘transraciality’ and ‘ontofugitivity’, Bayo is a widely celebrated international speaker, teacher, public intellectual, essayist and author of two books, These Wilds Beyond our Fences: Letters to My Daughter on Humanity’s Search for Home (North Atlantic Books) and We Will Tell our Own Story: The Lions of Africa Speak. He is also the Executive Director and Chief Curator for The Emergence Network and host of the online postactivist course, ‘We Will dance with Mountains’.

Bayo joins me to speak about lostness as a relationship, his unique take on escape and exile, migrant bodies in the tourist wake, the place of decoloniality and post-activism in a tourist world, making sanctuary from fugitivity, and the monster as the face of hospitality. Enjoy!

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Bayo Akomolafe's Official Website

The Emergence Network

We Will Dance With Mountains Course

Bayo's Facebook Page

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Ep 0.4 | Your Host, My Story

In this mini-episode, I offer you a little bit about what brought me to court and conjure The End of Tourism Podcast. I speak to the dilemmas that touched me as a young person, about how a long lineage and period as a travelling tourist fed the ideas that you hear in these episodes, and how we might, together, come to subvert what's been and being done to our world, mostly unbeknownst. This is my story.

Hosted by Chris Christou

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On this episode, our guest is Dr. Anu Taranath, a speaker, educator, and racial equity consultant who partners with a range of people to deepen conversations on history, harm and healing. A professor at the University of Washington for the past 20+ years, Dr. Anu knows that the most compelling conversations on race, identity and belonging take place when people feel valued and heard. 

Her book Beyond Guilt Trips: Mindful Travel in an Unequal World was shortlisted for the Washington State Book Award, selected as a Winner of Newsweek's "Future of Travel Awards in Storytelling," and named one of Oprah Magazine’s “26 Best Travel Books of All Times.”

Dr. Anu joins me to discuss her book Beyond Guilt Trips, the modern crisis of identity, heritage travel and homeland journeys, the power of whiteness, guilt and shame in tourism, privilege as a four-letter word, and finally, holding space at home and abroad. Enjoy!

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Dr. Anu's Official Website

Beyond Guilt Trips: Mindful Travel in an Unequal World

Dr Anu's Instagram Page

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Show Notes

John Urry’s The Tourist Gaze

Photography

The Senses

Surveillance and Artificial Intelligence (AI)

Spectacle

Homework

Transcript

Welcome friends to Season Zero of the End of Tourism podcast. In these mini-episodes, you'll hear short transmissions speaking to the principles of the pod. We'll introduce you, our listeners, to the themes and questions that will be woven into our conversations, a kind of primer on our politics. This episode is entitled "Spectacle, the Senses and Surveillance."

[00:00:31] So we can't talk about tourism without talking about the senses without talking about spectacle and without talking about surveillance. How do people come to perceive new worlds, sensually? How do we smell, taste, touch, hear, and see in foreign lands? And how did tourism become such a spectacle, driven incessantly by cameras, vision, and consumption? How is it that our movements feed surveillance states and surveillance societies?

[00:01:09] The English sociologist, John Urry coined the phrase, "the tourist gaze." His work dove into the worlds and ways in which tourists see in foreign lands, the way they look, observe, and watch local people, the way they watch local places themselves, and even each other.

[00:01:32]Modern people move with their eyes. We have become intensely visual beings. Some would even say that we are hypnotized by the eyes. On average, the other senses amount for a combined 15% of our perception. But not every culture carries this sensorial imbalance like we do. In other words, this way of perceiving the world is not natural, but cultural.

[00:02:03]This is not only what tourists bring to other worlds, but how they arrive in them, how they understand or more often misunderstand other cultures, people and places, through this hypnosis. Western worldviews reflect the images that Western people have their travels. None of this is new. Since the Renaissance, travel writing, manufactured the image of the world for those back home. Before photography, travel writing was the only way to explain to the masses how far off lands appeared.

[00:02:43] Each traveling author, each trip reflected the histories and power dynamics and prejudices of the time. Today, the same thing happens with photography and with social media. On the podcast, we will look deeply into the stereoscope of media, both past and present to understand these unseen consequences.

[00:03:08] Today, it seems that Urry's "tourist gaze" is intimately hitched to the camera and to photography. Photography has been a part of travel and tourism since the first cameras in the mid-19th century. Today, however, with the inundation of smartphones and wifi worldwide, the amount of photos taken is astronomical. The total number of photos ever taken has doubled in the span of just a few years.

[00:03:36] Of course, this has its consequence in the world and especially in the places, tourists, visit. The smartphone with the capacity to connect to the internet almost anywhere is the most dangerous and effective Trojan horse of globalization. If there was ever a way to attack or subvert traditional culture and culture itself, the smartphone, the handset of modernity, is it. It bypasses barriers that might otherwise shield people from the consequences of foreign entitlement. As soon as it has a foothold, it converts local people faster than any missionary would.

[00:04:19]The relationships that exist in could exist between our human sensing and the natural or more-than-human world is a kind of birthright. We might even call it a birth-responsibility, but today they are often ignored and neglected in favor of technology. The senses themselves are dulled to the point where we require more technology simply in order to get by in our day-to-day lives.

[00:04:47] As the senses whither, so does the wonder and wisdom and the kinship with the local world that our ancestors apprenticed and entrusted to us. In turn, our senses are outsourced to higher resolutions and more megapixels. They are outsourced to the cloud. We must ask, then, what are the consequences for having neglected those relationships, for having forgotten that wisdom? What happens to the more-than-human worlds in our midst as a result?

[00:05:23] What do they imagine us to be doing as we abandon them and the ancestors among us who might've honored, such senses, such sensing, deepening our ancient inheritance.

[00:05:35]You see, this is what tourism does. Sometimes, people travel only to take photos that have already been taken millions of times. Tourists desire to carve out the meaningless notches on their belt, drawing more and more attention to the slow destruction of the very thing they photograph, now reduced to nothing more than a photo or a photo op.

[00:06:03]Each photo, each location, each reaction, like, in commentary is recorded and funneled into an artificial intelligence underground, where it is converted into ways of both reducing and controlling our attention. This is what sends thousands, if not millions of people to foreign destinations as hunters of experience and pseudo-status.

[00:06:30]The attention economy feeds tourism and tourism undoes everything that makes a place itself. Overtouristed cities are already implementing Machiavellian panopticons, the all seeing eyes of local governments. They are using over tourism itself as a pretext to install surveillance programs that track every movement in and out of these places. Entire cities and entire populations. This is already well underway in places like Venice, Italy.

[00:07:07] Likewise, governments and industry are already launching digital travel passports that will not only contain all government-related documents, but act as "surveillance by design" tracking devices. The data can then be evaluated in order to privilege certain travelers over others, not unlike what is being done in China right now with the social credit and rating system there. In every way, shape, and form tourism feeds the dream-slash-nightmare of a totalitarian world.

[00:07:43] It seems to me that in the west almost no one is not a tourist. Let me say that again. It seems to me that in the west, almost everyone is a tourist. Almost everyone is a tourist, which is to say that we have become amateurs and strangers in our own neighborhoods, in part, because the spectacle of modern life and its media has ennobled a way of being in the world and in the neighborhood that is both temporary and seemingly inconsequential.

[00:08:17] The way we see in foreign lands comes from the way we see at home. We don't arrive in destinations as tourists. We leave home as tourists. This comes from home being understood and known, in our time, as an option, as a feeling, and even as a photo op. When home is no longer a place, when home becomes a choice or a potential "base," the responsibility of place is left in the hands of governments, usually to be sold off to the highest bidder.

[00:08:58] Home is hit with a wave of consequences, not unlike the places tourists go to visit and often for the same reasons. For our listeners, this might sound dreary, lamentable, and even over the top, but consider that if this arises for you in these ways, it might do so as a result of these things arriving mostly unconsidered.

[00:09:25] These are dangerous times and to be properly in them to find ourselves as faithful witnesses to the times, will likely ask more than we're willing and to give. That's okay too, and probably expected.

[00:09:40] This is both strange and mandatory because the times we're living in have been abandoned by a touristic mindset. For many, the old, week-long vacation has now become a lifelong lifestyle choice. Wanderlust, in other words. Not just escape, but socially legislated abandonment.

[00:10:03]Spectacle that conceals the wilting of the senses. Spectacle that conceals the rise of surveillance societies. Spectacle, that we will approach these conversations in a way that, all willing, subverts spectacle. Finding worthy resistance strategies, staying home and standing in solidarity with touristed places and peoples so that we may find a worthy way to bury spectacle. Welcome to the end of tourism.

On this episode, our guest is Ian MacKenzie, a filmmaker and writer who lives on the Salish Sea with his partner and young son. 

For over 13 years, he’s been tracking the global emergence of new culture. From the desert of Burning Man to the heart of Occupy Wall St, he has sought and amplified the voices of visionaries, artists and activists who have been working toward planetary system change. Ian is best known for his films Sacred Economics, Lost Nation Road, Amplify Her, Dear Guardians, and Occupy Love (directed by Velcrow Ripper).  

More recently, he founded The Mythic Mascline Podcast and Network, exploring in-depth conversations about emerging masculinities, as well as A Gathering of Stories, an online mythopoetic ceremony.

I met Ian some years ago at the Orphan Wisdom School near Ottawa, Canada. Since then, we've become friends and co-conspirators in the deep work of apprenticing the culture, what is absent in it, and what might be done about it. Ian joins me to discuss the backpacker "gap year" and the lack of initation for young men and women, the difference between a tourist and a traveller, the theatre that the tourist industry creates for tourists, what it means to be a guest, creating ritual space, and Joseph Campbell's "hero's journey." Enjoy!

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Ian Mackenzie's Official Website

The Mythic Masculine Podcast & Network

A Gathering of Stories

Support Ian via Patreon

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Daniel Pinchbeck is an American author. His books include Breaking Open the Head: A Psychedelic Journey into the Heart of Contemporary Shamanism, 2012: The Return of Quetzalcoatl, and How Soon Is Now? From Personal Initiation to Global Transformation

He is a co-founder of the web magazine Reality Sandwich and of the website Evolver.net, and edited the North Atlantic Books publishing imprint Evolver Editions. He was featured in the documentary 2012: Time for Change, directed by Joao Amorim and produced by Mangusta Films. He is the founder of the think tank Center for Planetary Culture, which produced the Regenerative Society Wiki.

On this episode, Daniel joins me to discuss his essay "Life and Death in Tulum," the evolution and diffusion of the Burning Man festival and community to other parts of the world in the form of tourism, Zizek's neoshamanism and neobuddhism ideas, the cultural colonialism of modern music festivals, and the logic of late-stage capitalism. Enjoy!

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Daniel Pinchbeck's Official Website

Life and Death in Tulum (Daniel's Substack)

How Soon Is Now? From Personal Initiation to Global Transformation

Daniel's Facebook and Instagram Pages

Liminal News

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On this episode, our guest is Mary Louise Pratt, a Professor Emerita at NYU and author of the pioneering decolonial work on travel writing entitled Imperial Eyes: Travel Writing and Transculturation. Her new book Planetary Longings is out now through Duke University Press.

She holds a PhD in Comparative Literature from Stanford University. Her research includes work on Latin American Literature and Latin American Studies, comparative literature, linguistics, literary theory, postcolonial studies, feminist and gender studies, anthropology, and cultural studies.

Her publications include: Imperial Eyes: Travel Writing and Transculturation (1992; 2nd ed. 2007), a well-known study of the discursive formation of Latin America and Africa in metropolitan travel literature. With the west coast SOFA collective, she co-authored Women, Culture and Politics in Latin America (1993). A collection of her work appeared in Spanish in 2017 titled Los imaginarios planetarios (Madrid: Aluvion). Her most recent work as a critic and scholar includes reflections on neoliberalism and culture, language and globalization, and contemporary indigenous politics and thought. Pratt stresses the dynamic relations between high culture and popular movements, between gendered narratives and official legends, between national politics and global markets.

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‍Planetary Longings

Imperial Eyes: Travel Writing and Transculturation

Mary Louise Pratt's keynote address [videorecording]: Ecología del lenguaje, política del lenguaje : hacia una imaginación geolingüística.

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On this episode, our guest is Robert Fletcher, an environmental anthropologist and author at Wageningen University in the Netherlands.

Robert is based in the Sociology of Development and Change group at Wageningen University in the Netherlands. A former ecotourism guide, he is an environmental anthropologist with research interests in conservation, development, tourism, globalization, climate change, human-wildlife interaction, social and resistance movements, and non-state forms of governance. He uses a political ecology approach to explore how culturally-specific understandings of human-nonhuman relations and political economic structures intersect to inform patterns of natural resource use and conflict. 

His publications include the books The Conservation Revolution: Radical Ideas for Saving Nature beyond the Anthropocene, co-authored with Bram Büscher, and published by Verso Books in 2020, and Romancing the Wild: Cultural Dimensions of Ecotourism, published by Duke University Press in 2014.

Robert joins me on this episode to explore his personal experience and research into ecotourism and its contradictions, extinction tourism and disaster capitalism, the capitalocene, what ecotourism does to our understandings of nature and vice versa, the body in ecotourism worlds, ideology and post-capitalism.

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Robert Fletcher's Official Website

The Conservation Revolution: Radical Ideas for Saving Nature beyond the Anthropocene

Romancing the Wild: Cultural Dimensions of Ecotourism

Essay: Ecotourism after nature: Anthropocene tourism as a new capitalist “fix”

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Season Zero #0.3 | Expectation and Entitlement

In this mini-episode, I speak about the expectation and entitlement that follows tourists into foreign lands, how it becomes embedded into the minds and places of tourists' hosts, and how the tourism industry encourages all of this. The consequences of this are deep and dire and almost always ensure that any remaining sense of hospitality among locals or tourists alike is turned into hostility.

Welcome to "Expectation and Entitlement." 

Hosted by Chris Christou.

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On this episode we are joined by activist and author Deborah McLaren.

Deborah McLaren has worked with Indigenous and rural communities for 25 years, helping to analyze and advocate for tourism issues and rights. These include land, intellectual property, cultural, environmental and development rights. She served as the director of the Rethinking Tourism Project and Indigenous Tourism Rights International. Deborah has written several books, including Rethinking Tourism and Ecotravel (Kumarian Press, 1998 and 2002), the first critique of international tourism and its impacts upon Indigenous Peoples, and contributed to many others, including the recent Socializing Tourism: Rethinking Tourism for Social and Ecological Justice (Routledge, 2021). 

Currently she’s contributing to works around climate change and Covid-19 and tourism, serving on the advisory panel of the Indigenous Tourism Collaborative of the Americas. 

Deborah is also the CEO of Ancient Indian Spices, an artisan food company raising funds to support small farmers around the world. She lives in Tulsa, Oklahoma and Saint Paul, Minnesota. She can be reached at darmclaren@gmail.com.

Deborah joins me to discuss her decades long work in fighting against overtourism, for indigenous rights, land acknowledgement, the impacts of COVID-19 and the climate crisis on travel, and her seminal book Rethinking Tourism and Ecotravel.

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Rethinking Tourism and Ecotravel

Socializing Tourism: Rethinking Tourism for Social and Ecological Justice

Indigenous Tourism Collaborative of the Americas

Ancient Indian Spices

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On this episode we are joined by friend and fellow scholar, Day Schildkret of Morning Altars.

Day Schildkret is internationally renowned as the author, artist and teacher behind the Morning Altars movement, inspiring tens of thousands of people to make life more beautiful and meaningful through ritual, nature and art. BuzzFeed calls his work, “a celebration of nature and life." With nearly 100K followers on social media and sold-out workshops, installations, trainings, and public speaking events worldwide, Day is a thought-leader devoted to healing the culture by teaching people to ritualize the big and small moments of our work and our lives.

Day is the author of the up-coming book, Hello, Goodbye: 75 Rituals for Times of Loss, Celebration and Change (Simon Element), hitting #1 on Amazon for two days straight, as well as the author of Morning Altars: A 7-Step Practice to Nourish Your Spirit through Nature, Art and Ritual (Countryman Press). His work has been featured on NBC, CBS, Buzzfeed, Vice, Well+Good, My Modern Met and four times in Spirituality & Health Magazine.

We discuss how people know where they are, deep time, wanderlust and destination addiction, rituals as recipes and food for memory, where we find the sacred in the world, what it means to be hospitable guests in our time, remembering to remember through ritual, and finally, how art can help us to do that.

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Day Schildkret's Official Website

Morning Altas - Impermanent Earth Art

Hello, Goodbye: 75 Rituals for Times of Loss, Celebration and Change

Morning Altars Book

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On this episode we are joined by Samie Blasingame, the communications campaigner for the Stay Grounded Network.

Stay Grounded is a global network of more than 180 member organisations, among them local airport opposition and climate justice groups, NGOs, trade unions, initiatives fostering alternatives to aviation like night trains, and organisations supporting communities which struggle against offset projects or biofuel plantations. Also individual activists, academics, trade unionists and interested people can contribute to the network.

Stay Grounded aims to exchange experiences, support each other, and campaign together for a reduction of aviation and its negative impacts. They also engage in fighting problematic climate strategies like offsetting emissions and biofuels. Their vision is a form of mobility that rests inside the planetary boundaries and allows a livable future for us and our children.

Samie has an academic and professional background in environmental policy and planning with a focus on urban regeneration, sustainable agriculture and resilient food systems. Currently, she is based in Berlin, Germany where she works for Stay Grounded and is active in various sustainability and climate justice groups across Europe.

We discuss Stay Grounded’s history, actions, and philosophies, aviation industry greenwashing, b******t flights, the COP26 climate conference in Glasgow, and finally we dream of a world in which hyper mobility and cheap travel are a thing of the past.

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Stay Grounded Website: https://stay-grounded.org/

Stay Grounded Greenwashing Fact Sheets: https://stay-grounded.org/greenwashing/

Stay Grounded Just Transition Paper: https://stay-grounded.org/just-transition/

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On this episode, our guest is Gustavo Esteva, a "deprofessionalized" social activist, author, and elder. I sat down with Gustavo in his house on the edge of a small Zapotec town to discuss the legacy of interculturality, radical hospitality, the philosopher Ivan Illich, and the Zapatistas of Chiapas, Mexico.

Gustavo is the co-founder of La Universidad de la Tierra (the University of the Earth) and the Center for Intercultural Encounters and Dialogues, located in Oaxaca, Mexico. He has authored and edited over 40 books, including "Grassroots Postmodernism: Remaking the Soil of Cultures" and "Escaping Education: Living as Learning within Grassroots Cultures," and "the Future of Development: A Radical Manifesto."

I first met Gustavo in 2015 at the Unitierra Oaxaca in southern Mexico. I had long heard incredible stories of Gustavo through a protege of his, Michael Sacco, a close friend and the founder of ChocoSol Traders in Toronto, Canada. Like Michael, I was invited into the philosophies and lived expressions of interculturality, hospitality, and local resilience that Gustavo and his work so deeply embodies.

Part 2 is entitled, "A World Where Many Worlds Belong."

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Gustavo Esteva's Official Page:

Universidad de la Tierra Oaxaca: https://unitierraoax.org

Facebook: https://www.facebook.com/unitierraoaxaca/

Instagram: https://www.instagram.com/unitierraoax/

Ivan Illich: Wikipedia

EZLN / Zapatistas: Espanol / English

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Discover more episodes and join the conversation: http://www.theendoftourism.com

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ https://www.patreon.com/theendoftourism

On this episode, our guest is Gustavo Esteva, a "deprofessionalized" social activist, author, and elder. I sat down with Gustavo in his house on the edge of a small Zapotec town to discuss the legacy of tourism in Oaxaca, how tourism is an extension of the colonization of the Americas, and the consequences of the COVID-19 pandemic. We touch on the differences between tourists and immigrants and the crushing realities of modern and urban, capitalist living.

Gustavo is the co-founder of La Universidad de la Tierra (the University of the Earth) and the Center for Intercultural Encounters and Dialogues, located in Oaxaca, Mexico. He has authored and edited over 40 books, including "Grassroots Postmodernism: Remaking the Soil of Cultures" and "Escaping Education: Living as Learning within Grassroots Cultures," and "the Future of Development: A Radical Manifesto." 

I first met Gustavo in 2015 at the Unitierra Oaxaca in southern Mexico. I had long heard incredible stories of Gustavo through a protege of his, Michael Sacco, a close friend and the founder of ChocoSol Traders in Toronto, Canada. Like Michael, I was invited into the philosophies and lived expressions of interculturality, hospitality, and local resilience that Gustavo and his work so deeply embodies. 

Part 1 is entitled, "The Conquest and the Great Escape."

Part 2, which we will release at the beginning of January, is entitled, "A World Where Many Worlds Belong."

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Gustavo Esteva's Resilience.org Page: https://www.resilience.org/resilience-author/gustavo-esteva/

Universidad de la Tierra Oaxaca: https://unitierraoax.org 

Facebook: https://www.facebook.com/unitierraoaxaca/

Instagram: https://www.instagram.com/unitierraoax/

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Discover more episodes and join the conversation: http://www.theendoftourism.com

Follow us on Facebook, Instagram, Twitter @theendoftourism

Join the Conspiracy! Support us via Patreon @ https://www.patreon.com/theendoftourism

On this episode, my guests are Martin Lena and Linda Poppe of Survival International. They join me to discuss “fortress conservation” in the Congo, the issues facing Kahuzi-Biega National Park, and the recent victories of Survival International there.

Linda is a political scientist and director of the Berlin office of Survival International, the global movement for Indigenous peoples' rights. She is also part of Survival’s campaign to Decolonize Conservation, which supports Indigenous peoples, who continue to suffer land theft and human rights abuses in the name of conservation.

Martin is an advocacy officer for Survival International. He primarily works on Survival’s campaign to Decolonize Conservation and has collected testimonies directly from communities facing violations of their rights in the name of conservation. 

Show Notes:

What Conservation Looks like in the Democratic Republic of the Congo

The Evictions of the Batwa

Safari Tourism in DRC Conflict

The Militarization of Conservation in Kahuzi-Biega National Park

Land Guards vs Land Guardians

Organizing Victory! Scrapping French Involvement in Kahuze-Biega

The German Government Continues to Fund the Park

Solidarity: How to Respond / Act in Concert

Homework:

Survival International: French government scraps funding plan for Kahuzi-Biega National Park, citing human rights concerns

Survival International Decolonize Conservation Campaign

Balancing Act: The Imperative of Social and Ecological Justice in Kahuzi-Biega

Transcript:

Chris: [00:00:00] Welcome to the End of Tourism Podcast, Martin and Linda. I'd love it if I could start by asking you two to explain to our listeners where you two find yourselves today and what the world looks like there for you.

Linda: Well, hi everyone. My name is Linda. I work for Survival International and I'm in Berlin. I'm at home, actually, and I look forward to talking to you and chatting with you.

It's dark outside already, but, well, that's, I guess, the time of the year.

Martin: And I'm based in Paris, also at home, but I work at Survival's French office. And how does the world feel right now? It feels a bit too warm for October, but other than that.

Chris: Well, thank you both for for joining me today. I'd like to begin by reminiscing on the season three interview that I had with your colleague Fiore Longo, entitled "Decolonizing Conservation in Africa and Beyond."

And in that interview, we discussed the history [00:01:00] of conservation as colonization in the context of Tanzania and the national parks that were built there and the indigenous lands that were stolen in order to do so. I'm curious if you two could offer a bit of background for our listeners in terms of the history of conservation in the Democratic Republic of the Congo and especially in regards to the Batwa people and the Kahuzi Biega National Park.

Linda: We were quite you know, astonished of the colonial history that, we find in the park where we're here to discuss today. Well, the Congo, obviously, you know, was a colony. And I think in this context, we also need to look at the conservation that is happening in the DRC today.

And a lot of the things that you have discussed with our colleague, feel very true for the DRC as well. And the, the park that we're going to look at today, I think it's probably [00:02:00] also the best example to start to explain a little bit what conservation looks like in DRC. It's an older park, so it was created a longer time ago, and it was always regarded as something that is there to protect precious nature for people to look at and not for people to go and live in.

And this is exactly what the problem is today, which we see continues, that the people that used to live on this land are being pushed outside violently, separated from the land which they call home, which is everything for them, the supermarket, the church, the school, just in the name of conserving supposed nature.

And unfortunately, this is something that we see all over the DRC and different protected areas that exist there, that we still follow this colonial idea of mostly European [00:03:00] conservationists in history and also currently that claim that they're protecting nature, often in tandem with international conservation NGOs.

In the park we look at today, it's the Wildlife Conservation Society, and they're, yeah, trying to get rid of the original inhabitants that have guarded these spaces for such a long time.

Martin: To build on that, in our campaign to decolonize conservation and survival, we often say that fortress conservation has deep colonial roots and you can definitely see that with the the actual history of the of Kahuzi Biega National Park because it started as a reserve that was created by the Belgian colonial government in 1937 and It was transformed into a national park after independence.

So in the 70s, but it was still designated as such following the lobbying of a Belgian conservationist. So it's really the continuation the Western and the European will to keep controlling the, [00:04:00] the independent territories. And that in Africa oftentimes was done through conservation.

Linda: And it also has this idea of, I think a lot of the conservation projects that we see, Martin just said it, there was also this post independence push on creating national parks, which was obviously related to the idea that Europeans might lose hold of control in certain areas, so they were pushing for the creation of national parks like the Kahuzi Biega National Park.

And that is the setting that we're talking about, basically, something that has very colonial roots and has been pushed into the post colonial era, but in a way which is actually very colonial.

Chris: Thank you both for that brief, brief history and introduction into what we'll be speaking about today, Linda, you mentioned that so many of the circumstances around the creation of these national parks includes the exclusion and [00:05:00] displacement of the original inhabitants.

And in this case, among others, this includes the Batwa people. And so I'd like to just give our listeners a little bit of a context for what's happened to the Batwa in the Democratic Republic of the Congo. And so the statistics tell us that "over 90 percent of the 87, 000 indigenous Batwa people in the park have lost legal access to their native territory, turned into conservation areas, and who are desperately poor," according to a 2009 United Nations report.

Now, in a recent Reuters article, it's written that, quote, "Local human rights and environmental experts say that the authorities failure to fulfill promises to the Batwa has undermined efforts to protect the forest and its endangered species, including some of the last populations of eastern lowland gorilla.

Some of the Batwa around the [00:06:00] park participate in the illegal poaching, mining, and logging that are destroying the gorilla's globally significant habitat. As a result, the conservation outlook for the park is critical, according to the International Union for Conservation of Nature." The article goes further and says that "the Batwa have no choice because they are poverty stricken, according to Josue Aruna, president of the province's environmental civil society group, who does community outreach for the Batwa."

It seems in this way that the land rights and traditional lifestyles of the Batwa are intimately tied to the health and survival of the ecosystems within the national park, which they've been excluded from, and that their poverty is a consequence of their displacement. Do you think that the issue is as simple as that?

Martin: It's always interesting to read these reports from the conservationists, whether it's the IUCN or the NGOs, because the problem is always "the local people. So they are poor and they [00:07:00] have no choice. They participate in poaching." and it's always their fault.

Like you were saying, if they end up being poor it's because they were evicted from the land. And as Linda was saying earlier, the forest and the land more generally is everything to them or was everything to them. So it's not only the place where they get food, it's also the whole basis of their identity and their way of life.

So once they lose that, they end up in our world, capitalist system, but at the lowest possible level. So, that's why they end up in poverty. But it's a problem that was created by the conservationists themselves. And even when you read Their discourse or their position about trying to improve the situation for the Batwa, it's always about generating revenue ,lifting them out of poverty, developing alternative livelihoods. But what we are campaigning for is not some alternative to the loss of their rights. It's Their land rights themselves. And to go to your other question [00:08:00] about the fact that the loss of their land rights has led to a degrading in the health of the ecosystem.

I think, yes, for sure. That has been the case, and it's what we're seeing all around the world in these protected areas that are supposed to protect nature. But actually, once you evict the best conservationists and the people that were taking care of the land for decades, then there is room for all kinds of exploitation whether it be mass tourism or luxury safaris or even mining and logging concessions.

So it's not a coincidence if 80 percent of the biodiversity on the planet is located in indigenous territories. It's because they have lived in the land. It's not wild nature. They have lived there for generations. They have protected it and they have shaped it through their practices. So, to us, the best way to protect this ecosystem is to ensure that their land rights are respected and blaming them for poaching or putting that on the fact that they are poor, it's just [00:09:00] dishonest and ignoring the basis of the problem.

Linda: Yeah. I agree. And when you just read out these sentences, I noted down like the way it was formulated, as a result, the park is threatened. It's again, just focusing on the local people as being the problem. Like the protected areas, they are to protect an area from the local people, which I think becomes very clear in the way you explained it. And also, like, Martin, I'm quite struck by the idea that they talk about poor people, but ignoring that, you know, their actions that of the Batwa have also caused this poverty. So it's, in a way, you know, first you make people poor and then you kind of insult them almost for being poor and then, you know, acting accordingly.

I think that is quite, you know, ignoring what has happened. And I think it's the same with [00:10:00] the general model of conservation. Like the sentences you read, I mean, there is some sympathy in it, you know, it sounds like, "oh, these poor people," you know, "in a way we regret what has happened and that they were evicted."

But it's like "those poor people," they don't really look at, you know, why were they evicted and what are the consequences for our kind of conservation today? Like the consequence could be that the Batwa can return to their land because they are the best guardians and because it would give them a base to, to live, not in poverty.

So that consequence, they don't see it's because they ignore all the things that have caused the supposed poverty and have caused this kind of conservation that we see. So, don't think about what we've done in the past, we'll just go on, but that is a problem because they don't learn any lessons from what has happened and that land rights should be so important.

Chris: Yeah, I think that it definitely points towards this notion that I think a lot of people are becoming apt to in our [00:11:00] times in these days, which is the general kind of approach to the dilemmas in these contexts are to look at the symptoms of the dilemma and not the causes.

And in the context of the eviction and exile, displacement of the Batwa people, one of the articles mentions that "one of the consequences of the induced poverty includes the endangering and further endangering of the eastern lowland gorilla." And I mention this because in my research leading up to this interview, this conversation, I looked into the tourism offerings in Kahuzi Biega, in the National Park, and I found the following.

I'm just gonna read off a list of what I did find.

" Gorilla safaris, or trekking. Chimpanzee Rehabilitation Center tours. Camping safaris. Cultural tours. Bird [00:12:00] watching. Hiking. Climbing and boat cruises."

And so my next question is this. To what extent does the safari tourism in the national park play a part in this conflict?

Linda: Oh, that's a super interesting question. I mean, it obviously depends on the specific park that you look at. But I think I would say in almost any national park that we look at in Survival, there is some kind of idea that this park needs to have tourists. Tourists need to come and go and see the beauty of nature, ideally Western tourists, so that they become involved in conservation and donate money, and also in a way that tourism would be a way to pay for services that are related to maintaining the park.

So it's something that usually always pops up. It's kind of, it's like twins a little bit. And, you know, I, I work on, on [00:13:00] mostly German politics and how they relate to this conservation. And it's something that you can't really separate where you read about conservation projects that the German government funds, you will always also read about tourism.

So they're very interlinked. In some parks, you know, there isn't a lot of tourism because the situation is not very attractive to western tourists, but the idea is always there. And then the extent to which tourism actually happens obviously differs and then has different effects. In some parks that we work on, There's a lot of tourism, there's a lot of creation of infrastructure for tourists, hotels, for roads, for tourist vehicles to go places.

Then it obviously has a much stronger impact on the area and also on the people that live there. If there are less tourists, then the actual effect of tourism is, of course, a little bit less than it might sound in these proposals to have tourists there at all.

Chris: In the [00:14:00] context of conflict zones, which from what I understand this particular park in the Congo is a conflict zone, or at least parts of it, that tourism can act as a kind of barrier between local populations or local ecologies and the consequences of those conflict zones, right? But it doesn't necessarily stop the conflict. It just turns it underground, it turns a kind of blind eye to it, waiting, in most instances that I know of, until the organized crime in the area ends up getting, you know, their hands into the economy of, of the tourism itself.

Martin: Yeah, I mean, I agree with Linda that it's always there and it's always under the discourse and it's never only about conservation, there's always tourism. And often the national parks are created for this purpose. If you read the UNESCO definition or the IUCN definition of what a national park is, it says it's also for [00:15:00] recreation.

So these places are built for tourists. against the locals. So, yeah, it's always there and it's even in the definition.

Linda: So yeah, when you said tourism is a barrier in some cases tourism can amplify the problems that are there because there is more eviction or there's more interest of, for example, governments to evict people, to create this great picture of nature, which is so attractive to tourists.

So I think, I would find it as something that can really worsen the situation. I think from what I've seen, you know. We sometimes talk about sustainable tourism or respectful tourism, but in the terms of conservation projects, my impression really is that it's been harmful.

And the indigenous populations that work in tourism, which is one of the things that funders of conservation projects often [00:16:00] say, that they can find jobs in tourism. A lot of these jobs are not very good. And I would argue that a lot of times people need to take these jobs because they have lost the choice to not take a job and live from the forest.

Chris: Yeah, it's an interesting thing to wonder about in the little research that I did around what's happening in this particular park in the Congo, that there are rebel groups. It is a conflict zone, and yet there are these tourism offerings, right? And that surely, the champions of the National Park and conservation and in many areas would say, "well, you know, the more, the more tourism we can get in here the more we can undermine at least the economic causes if not the political ones that are contributing to the violence," when in fact, from what I can understand from Survival's work, that this is just deepens the causes that produced that conflict and that exile in the first place.

Linda: Yeah. And I think there's also [00:17:00] perception of injustice, which we shouldn't underestimate. I mean, if you're an indigenous person that has been violently evicted or whose family has been violently evicted from a certain area, and then you see, Western tourists mostly, which are rich, you know, pay a lot of money for these trips, are allowed to go in and use that area in a way. I think that also creates, yeah, a sense of injustice, which is also, yeah, it's quite, quite sad.

Chris: Mm hmm. Definitely. And then that's certainly what we see in over touristed places around the world and in places that are just starting to become over touristed, this kind of deep resentment amongst locals for the inequalities, the growing inequalities and yeah, as well, the injustices that these industries bring.

And so on that point of conflict zones, especially in and around Kahuzi Biega. I wanted to ask you both a question around the militarization of conservation. So, [00:18:00] some people believe that militarized park police, which is what exists in this park, are a necessary evil.

Officially, at least, "the guards protect the park from armed militias or rebel groups in the area, ensuring that they stay out of the park." Of course, those who they confront and sometimes attack also include the indigenous people, the Batwa in this case, who are trying to retake and reclaim their ancestral lands.

And the argument is that without the guards, the land would fall into the hands of much more malevolent groups or forces. And so how do you think the presence of armed conflict as well as militarized conservation guards complicates the issue?

Linda: That's a tough question. Well, maybe I can just give like a little anecdote.

It was actually about this park, the [00:19:00] Kahuzi Biega National Park, and we were talking to German politicians and government officials about the problem of conflict and about the problem that these park rangers you know, are trained and have a lot of weapons, which seems very militant. And they, they were seeing the problem.

They were seeing that this is probably not the best thing they should do, support security forces in an area which is already so problematic. But their thinking was, if we don't give them the money, now we have created this this force, basically. We have hired people, we have trained them.

Now, if we stop supporting them, what are they going to do? You know, they're gonna maybe take the training and their weapons and make it even worse. So in a way, I mean, this was off record, right? They were just kind of thinking out loud. But in a way, they were seeing that the projects that they have supported have created structures which [00:20:00] very likely will increase conflict.

And it seems quite obvious also because you see all these conflicts with indigenous peoples. So, I'm not going to say that it's a very peaceful area and there is not a need maybe for people to defend themselves. But in a way, the structures that we have in militarized conservation are not the solution.

You know, they make the situation much more complicated than it initially was. And now, like, in this park, we're in a situation where we witness terrible human rights abuses, and everyone's scared to act and do something because it could get even worse. And it's, yeah, it doesn't seem like a very good solution.

I think we need another way. We can't just stick our head, and say, oh, you know, we just go on, we'll just go on and then let someone else deal with it in a few years. I don't think that's a very good solution. Very good example.

Martin: And it's questionable also to what extent do these these guards, these armed [00:21:00] rangers actually protect the, the parks and the species because they are here supposedly to fight against illegal wildlife trade and poaching and everything.

But what studies have shown is that the root cause of of poaching and of the, of the illegal wildlife trade is mostly the demand for such products that comes from industrialized countries or at least other parts of the world and the system is made for the guards to take action against the local population and not against the actual criminal networks that lead to illegal wildlife trade and poaching.

They get money for people they arrest and the easiest people to find are the locals that are trying to get to their ancestral lands. And there's also sometimes the park management involved in these criminal networks. So, you pretend to put in place a system to fight against illegal wildlife trade, but there ends up being no choice but [00:22:00] for the guards to, to take on the local people.

Linda: Maybe we should also think about the indigenous populations as guards, or maybe guardians is the better word, of this area. And if we zoom out of the DRC and look at South America, where we have much stronger land rights... it's not perfect, but of course, better for indigenous people.

They often act as guardians or guards of these territories, even though they're also confronted with illegal logging, quite brutal illegal logging, for example. But in a way, they are there and they, of course, are supported by authorities ideally, in defending these territories, but you see a less violent or militarized conflict because you have the indigenous guardians, as opposed to starting out with their protected [00:23:00] areas and armed guards, which are not just there to defend themselves, but have extensive rights of use of violence, and they don't have to fear any repercussions if something goes wrong and they kill, for example, an indigenous person.

I mean, that's what we've seen in this park, that they can basically act with impunity.

Chris: And thank you, Linda, for offering that example of the difference or the contrast between places like the Kahuzi Biega National Park and the DRC and other places in South America, for example, where there is this inherited intergenerational understanding of guardianship and while there's only maybe a half a century of conservation industry in these places, of course, they're an extension of the colonial project or projects that were undertaken much further back in time in places like Africa and places like the DRC before it was known as such.

And then what happens, you know, after X amount of [00:24:00] generations after this kind of exile and displacement, that there is no lived memory anymore of what it means to be a guardian of your place. And I don't just mean as a title, but in terms of how you guard that place, as an indigenous person.

We might be able to say that the Western world or the modern world that that's very much what we've become is people who are unable to remember or have a lived memory of what it's like to adequately stand as guardians for a place. You know, I think with the work that you two in Survival International are doing, there's a path forward towards that.

And I'd like to remind our listeners that we're also here speaking today in part because there was a victory that was won by Survival International on behalf of the Batwa people and activists like yourself. And so I'd like to just read very briefly from [00:25:00] July 2023 press release from Survival International, in which it is said that, quote,

"in a landmark decision, the French government has scrapped its plan to fund the controversial Kahuzi Biega National Park in the Democratic Republic of the Congo."

France's Minister of State for Development, francophonie and International Partnerships, Chrysoula Zacharopoulou, confirmed that the plan to begin financing the Kahuzi Biega National Park has been scrapped. Ms. Zacharopoulou said, quote, "It has been abandoned, in line with our requirement for the respect of human rights."

So first of all, I'd like to say congratulations to you both and to your teams at Survival for for getting this this victory and for doing the work you need to do in order to get there. And I'd like to [00:26:00] ask about the strategies that were employed in order to revoke French support for the park. You know, so many of these efforts and victories are either ignored in the context of the endless dilemmas or they're celebrated kind of superficially without considering the work it took to organize such campaigns.

And so my question is, how has this campaign been organized by Survival International?

Martin: Well, to give a bit of context the first time we heard about the French Development Agency planning on funding Kahuzi Biega, it was in the exact same time period as the publication of a report by Minority Rights Group International detailing brutal waves of violence in 2019 and until 2020 of appalling human rights abuses. So, atrocities that including murder, torture, rape [00:27:00] the burning alive of children, the burning of villages. So, we are, in this context, where we are reading the minority rights group report and understanding the scale of these waves of violence against the Batwa.

And around the same period, we see that the French Development Agency has been a delegation, including the director, has been to the park and plans on funding it. So, of course we are appalled and and decide to write to the French Development Agency, but also to the to the ministry that has oversight.

So, one of them is the Ministry for Foreign Affairs. And then we wait. And then we also got the support of a senator who also sent a letter and asked a question in Parliament to the government about their plan to fund this park in the context of these human rights violations.

And so in July 2022, so last year, they decided to suspend temporarily the project. It was also in the context of an internal scandal because there was an expert[00:28:00] in the field and contracted by the French development agency to carry out a feasibility study. And he was basically saying around, and it can be heard in recordings saying that basically the study is just a formality and that the decision to fund the park has already been made.

So there's both scandals. An internal scandal about the due diligence apparently being considered a formality on the field and the scandal of the very detailed report that had just gone out about the atrocities. So, that led to a temporary suspension. And they said that they would conclude the study and look into the abuses into social aspects.

And then a year passed and we kept sending letters, of course, and doing some public campaigning about it on social media, et cetera. And then the senator asked again a question in July this year, and that's when we learned that the project was cancelled. So, of course, it's a victory, and it shows that sometimes the government actually does have the oversight[00:29:00] on the development agencies and takes the right decisions.

But, of course, it's just the whole model still needs to be challenged and the park still has many international backers, even in the context of the atrocities that we that we know about.

Chris: Mm. So the senator that asked about the status of the funding and found out that it was in fact scrapped, the scrapping of the funding was never made public until that point?

Or there was never any press release saying so?

Martin: No, they made it public, In the answer to the question, orally, in, in commission in Parliament.

Chris: Mm. And would there be no way that the French public, for example, would be able to find out about this otherwise?

Martin: I don't think so. And to be honest, I'm not even sure the decision had been taken before. I think they looked into it again because the senator asked a question again, but that's just speculation.

Chris: And you spoke about writing letters, obviously to politicians and to the ministries [00:30:00] and also social media campaigns. Do you think there was more of an effect on the scrapping of the funding because of the public campaign, the social media campaign?

Martin: Yeah, I think and that's basically the whole premise on which our campaigns are based is that an efficient mobilization of the public opinion will lead and the fact that the public cares and is informed will lead to a more efficient lobbying and advocacy of the governments and, and other government agencies.

So yeah, I think one can't go without the other. And I don't know what would have happened if only the Senator had asked the questions or if only the Senator had asked a question or if we had only sent a letter and no public campaigning at all, or no press release, or no social media, I don't know. So I think, yeah, both go hand in hand.

Chris: Mm hmm.

So do you think that without the report from the Minority Rights Group, that the funding would have gone ahead, regardless of what was actually happening there?

Martin: It's possible because we know that the funders were aware for years and [00:31:00] years of the human rights violations. And even before the waves of violence that are described in the report, we know that they were aware of that risk of violence at that time and of the human rights violation in the whole context of the militarized park.

So, I think it could have very well gone ahead, because the other funders knew and kept funding it. And yeah, it's very important to get that kind of report with very detailed testimonies and information from the ground, and really documenting these atrocities. Otherwise, it's just business as usual.

Chris: And the original proposal for the funding at least by the French government or the ministries involved, they were basically just promoting conservation in the way that it typically is. That's what the funding was for?

Martin: Well, it's hard to know because they never published anything and actually, they never actually started funding it.

It was just, just a project. Like I said, they went on a visit there and started making [00:32:00] promise to the local conservation agencies and to the local authorities. It's not clear to this day what exactly they were planning on funding, but it was clearly stated that there were planning on supporting the park itself, but I don't know for which kind of activities, but still, funding the same structure that that has been responsible for these abuses is still unacceptable.

Chris: Mm hmm sounds "sketchy," as we say in English. And and so for our listeners, just a little bit of further context while France simply abandoned plans, the country had not yet made, or the government had not yet made, Germany continues to finance the park despite France's, however, subtle acknowledgment of human rights violations.

And so, Linda, my question for you is, first of all, why is Germany funding a national park in the DRC to begin with? And, if you know, [00:33:00] how does that money get spent?

Linda: Well, I guess the, the German interest in this park is pretty old, so the German government started funding the park already in the 80s.

And there were some other projects even before that, supposedly. But it's considered to be a very, well, it obviously is a very long running project financed by the German government. And some local people call it the German park, because they assume that without the German funding, it wouldn't even exist. Like the kind of money that has been given over decades and the kind of things that have been funded, the infrastructure, the Congolese conservation authorities, the park rangers, you know, all the things that were funded basically crucial for the park to function. So yeah, it is a very German funded project. And also the German government has for very, a very long time looked at it as being a prestigious [00:34:00] project.

You know, it was this great park, the gorillas, you already mentioned it, you know, and the Germans been funding it, which when you know a bit about German history, post World War II, there was a lot of interest in biodiversity and conservation funding because it was a good thing to do, which gave Germany a little bit of a different international picture than it had after the war.

So there was a lot of interest in funding projects, and they were perceived as being fantastic, and they were shown to be these great projects that Germany is supporting internationally. And then, obviously, it isn't, but the German government has been very, very good at denying that there are these problems, and the role that it has had in facilitating these horrific human rights abuses. Mm.

Chris: And how, if at all, has the German government responded to the [00:35:00] scrapping of the French funding?

Linda: Very good timing, because I just got a response today, actually from the German government. Mm. 'cause we did point out to them that the French government has decided to not fund the park because of the violations of indigenous people's rights and because of human rights concerns.

So we pointed this out to the ministry again, just in case, they would not have learned about this themselves. But the reply basically doesn't address this at all. You know, this was what we wrote the letter about and the replies about all the great things that the German government keeps funding and the improvements it is supposedly seeing on the ground and these improvements justifying their continued support.

So it's just a letter explaining why they continue funding it and not addressing why maybe partners like the French government have decided not to fund it. And it's something that we have seen over the years. I think [00:36:00] survival first raised human rights violations in the Kahuzi Biega National Park in actually 2017, so that's quite a few years ago.

There was a Batwa family. A father with his son, a teenage son. They were going into the park to collect herbs for medicine because another son of the family was sick. They encountered park rangers who killed the teenager and hurt wounded the father. So it was quite a terrible incident.

And the father wrote to the German government, to the funders, and he complained about these human rights violations and the fact that the Batwa had lost access to the park and to their livelihood because of the German funding. The German government just said, "well, you know, there's not much we can do about it, basically."

They tried to pay some money, but then really nothing, nothing else happened. And over the years, the situation hasn't improved. It has [00:37:00] gotten worse. But the German government keeps saying that they have faith in the Congolese conservation authorities and they do not see grounds to stop the funding or the project.

They keep saying that they see progress. And things will get better. And we know it hasn't gone better.

Chris: I'd like to return anyways to this this question around tactics and strategies and organizing. It seems that activists and those not directly involved in social movements struggle with the weight of our times.

I mean, it's you know, kind of hard to ignore these days. And so, given that the German government, I imagine, is the obvious next target in the campaign to defund Kahuzi Biega, or at least the conservation authorities and programs there, what tactics, what strategies are being employed by Survival in your campaigns, [00:38:00] and how might our listeners in Germany, France, Europe, and, and beyond, how might they participate?

Linda: That's a very good question, because, as I said, you know, Survival has been working on this for a few years, and there's a little bit of frustration, of course, that not much is happening in the terms of acknowledging the problem of funding this park. I think what Survival, what we're thinking is, quite important in this issue of conservation is making sure that donors in the West understand that this is a very symptomatic problem.

So, a lot of conservation projects function like this and it is because there is this underlying problem with them, that they do not acknowledge land rights. But they continue to say that certain government authorities or certain conservation organizations are best put to run these places. It's the same with the [00:39:00] Kahuzi Biega National Park.

The German government now says, "well, we know there are problems, so we pull in the WCS. They're the conservation organization and everything will be better. But it won't because they also have a record of not respecting indigenous people's rights. So, we need to make them understand that there is this underlying issue of not acknowledging indigenous people's land rights.

And we try to do this by pointing out that this is a problem which is happening in a lot of national parks. So, protected areas that Survival has looked at in Africa and Asia, almost all of them, even the ones that we were told were good examples, have these problems. And we try to show that to the donors that have such big impact on these conservation projects and make them rethink what they're doing.

It's a very difficult process, of course, because they've always done it in a different way. And now it's hard for them to think [00:40:00] about, you know, giving control and power to local people, which until now they've always said is a threat to conservation. It's like a total turn of what they assumed so far.

But for us, it seems like that's the thing that we have to do for them to actually acknowledge the problem, because otherwise all the solutions that they come up with are not real solutions. They put people like the WCS in power, which is also not going to respect the Batwas' rights.

Chris: Yeah, I think one of the critiques around development is in the context of these industries, especially things like conservation, volunteerism is another one that as industries, you would imagine that they would have in their mission statement, or vision, or ten-year plan, the slow and intentional disappearance of their own industry, right? Because if what they were [00:41:00] doing was working, we would need less of them. And there would be less of them, but here we are, right? And it's just, of course, a massively growing industry, both conservation and volunteerism.

Martin: Yeah, it's true that our key targets are the donors, because like many of the issues that indigenous peoples are facing across the world, the root of the problem and the funding for these problems come from the West and our societies.

So that's going to remain one of our targets and key part of the strategy. I think we are starting to see a shift in the discourse, in France, at least. And when we talk to the politicians, we also see that shift, that shift in the discourse of the conservation NGOs, but it's still as harmful.

So instead of saying that these places are wild and empty and that the local artists are destroying it or encroaching, well, they still say it, but they also say that what we were saying before about the poverty issue and that [00:42:00] they will generate new projects and new activities and development basically.

So, I think that they are starting to acknowledge the presence of these people. They couldn't be further from recognizing their land rights because, like you said, otherwise it means their own disappearance, and they're not built for that.

Linda: Yeah, so it's a difficult, it's a difficult thing. I mean, I think we try to talk to people that are more inclined to understand the importance of indigenous people's rights so that we can have a base of people that support our campaigning, which is very important for us.

And then we select our targets and try to engage the people that support us in convincing these targets to change projects or change their minds. And sometimes, you know, that can just be it a tweet that texts someone who we know makes decisions about certain [00:43:00] projects, try to raise awareness that there is concern about this project, that some people disagree, that this doesn't comply with human rights, that this doesn't comply with, agreements or treaties they're supporting for indigenous people's rights.

And sometimes it's a more complex lobbying strategy. So there are different things we try to do and sometimes, like we saw with the example of the French government, sometimes it works because there's timing, there's different things coming together. But obviously, even though we have a lot of strategies, it's always difficult to know what will work in the end.

So we try different things and try to engage with people that will help us spread the word about the need to decolonize conservation and do it differently and acknowledge land rights. And sometimes it's little things that really change a lot. Sometimes we work on something for a long time and it wasn't the right strategy and we need to change.[00:44:00]

Chris: Well, speaking of how might our listeners find out more about Survival International and the decolonize conservation campaigns and especially around the work that you two are doing.

Martin: Well, I strongly encourage people to read more of our campaigns on the website, on social media, also to subscribe to our newsletter, because that's where we mostly share our urgent actions.

So which are one of our tools to put pressure on the targets. So, mass emails basically sent by our supporters to the targets about specific projects. And we also publish some video, direct video testimonies in our tribal voice projects, as we call it.

So if they want to listen to, to the victims explaining the problems they are facing, but also the way of life that they have lost or sometimes more inspiring things about the resistance and and the fight. I think it's also very interesting to hear directly from the people affected.

But yeah, I strongly encourage people to join the movement by [00:45:00] any means possible. And sometimes as Linda said, just small actions like a tweet or sending an email through these campaigns can be can really make an impact and and it does help ensure that the advocacy and the lobbying is effective.

Linda: Yeah, and I think it's also a nice way to picture that you're showing solidarity with, for example, the Batwa, who often perceive the Western donors as being the cause of their problem. And I think for them, it's nice to see that there are also people in the countries that, where the problems originate that are standing up for their rights and supporting them.

And I think it's probably the least we can do also, because we're so obsessed with African nature that I think it would be a very good step for us to think about the people that live in these places.

Chris: Yeah, absolutely. And maybe not immediately or superficially in part because of the inundations and the dilemmas in our times, but that kind of [00:46:00] solidarity can begin to break down as well, the largely like unconscious nationalist tendencies we have when we think of other people in other countries, we always associate those people with their governments, right?

Which is just like, absolutely ridiculous when anyone thinks of themselves in relation to their own government, right? But these are two faces, two voices of the resistance that are working on behalf of many others.

And so I just wanted to reiterate that we're here today just to have the chance to be able to speak about a little bit about this this small victory that all willing will lead to many more to much bigger ones in regards to the Decolonize Conservation campaign of Survival International.

It takes work and I'm grateful to be able to speak with you both today and to have you share some of your work and your dedication with our listeners and I will make sure that all of those links that you mentioned, Martin, will be on the End of Tourism website and available for our [00:47:00] listeners to sign up to the newsletter and follow on social media and of course participate if they so wish.

Thank you both.

Linda: Thanks.

Martin: Thank you.

​

On this episode, our guest is Daniel Pardo, an organizer of various neighbourhood organizations in Barcelona, including ABDT (the Assembly of Neighborhoods for Tourism Degrowth). I caught up with Daniel and friend Ana Elia to speak about Barcelona, what has become of it as a result of overtourism and the local struggles against touristification there. We discuss what the COVID-19 pandemic did to Barcelona and what, if anything, we can learn from the Great Pause. 

Daniel moved to Barcelona 15 years ago and has since become a passionate activist, investigating and fighting against the exploitation of his city and its people. He is also currently the coordinator of the project Biblioteca de Objetos ("Library of Objects").

We are also joined by Ana Elia, a friend and native of Barcelona who completed her doctorate on gendered social networks in community-based ecotourism projects in Ghana. She is the co-director of CEHDA (cehdaghana.org/en), a migrant and environmental justice organization founded by Ghanaian migrants to support rural resilience in Africa as well as to support migrant people in Catalonia.

This episode is entitled "Neighbourhood Resistance and Resilience in Barcelona."

*******During the recording of this episode there was an issue with the microphone, and so it is somewhat difficult to hear Daniel. We have uploaded all of our episodes including this one along with subtitles if you'd like to follow along there: https://youtu.be/PSj9nEE7oiM*********

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the Assembly of Neighborhoods for Tourism Degrowth / Assemblea de Barris Pel Decreixement Turistic (ABDT)

Website: https://assembleabarris.wordpress.com

Twitter: https://twitter.com/AssBarrisDT

Facebook: https://www.facebook.com/AssBarrisDT/

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Season Zero: Episode 0.2 Escape, Exile and Culture

In this mini-episode, I speak about escape and exile and how each are deeply entwined aspects of the tourist world. As a result of each, culture suffers or is (mis)appropriated both in tourist destinations and at home. This is a brief introduction to the themes that often go unquestioned in the world of travel, what binds us to place, and the consequences for culture.. Welcome to "Escape, Exile, and Culture." Hosted by Chris Christou.

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On this episode our guest is Kahu Kaleo Patterson, an indigenous Hawai'ian priest and tourism activist. Kaleo joins us to discuss the ongoing tourism pandemic on the islands, grassroots organizing in Hawai'i, his decades of community activism and involvement, tourist entitlement and the abuse of sacred sites. He speaks to us about his spiritual work, including nonviolent direct action in the traditions of Gandhi and Martin Luther King Jr, and the Pacific Justice and Reconciliation Center that's come out of i t. Finally, we delve into justice and reconciliation, peace and joy as an imperative for bringing about a better world.

Kahu Kaleo was born on Wahiawa, Oahu, Hawai'i. He has degrees from a plethora of institutions as well as anti-racism and community involvement training. He has worked as a professor and educator at the University of Hawaii, Manoa and the Pacific Justice and Reconciliation Center. He worked for a decade with developmentally handicapped youth for the Hawaii State Vocational Rehabilitation program and has been a licensed priest or Kahu since 1986. Kaleo is the president of the Hawaii Ecumenical Coalition on Tourism, which has been fighting the good fight for almost thirty years.

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Pacific Justice and Reconciliation Center: http://pjrcpeace.org/

Tourism's Negative Impact on Hawaii / All is Not Well in Paradise Essay: https://mphawaii.tripod.com/Tourism/TourismsNegativeImpact.htm

After 100 Years, Hawaiians Pursue Sovereignty: https://test.sojo.net/magazine/february-march-1993/after-100-years-hawaiians-pursue-sovereignty

Cecil Rajendra: https://en.wikipedia.org/wiki/Cecil_Rajendra

Joyful Militancy: https://www.akpress.org/joyful-militancy.html

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On this episode our guests are Dr Hokulani K Aikau (a Kanaka Oiwi) and Dr Vernadette V Gonzalez, editors of Detours: A Decolonial Guide to Hawai’i. They join me to discuss the ongoing COVID-19 tourism crisis in Hawaii, the military-tourism industrial complex, the appropriation of Aloha, the importance of the invitation in hospitality, tourism under a sovereign Hawai'i, as well as the US occupation of Hawai'i. We had an amazing time on this interview and it ends with a bang - speaking to responsibility, imagination, and action.

Dr Aikau is currently a professor at the University of Victoria in the Indigenous Governance Program. In addition to the Detours series, she has also published two other books including A Chosen People, a Promised Land: Mormonism and Race in Hawaiʻi, as well as Feminist Waves, Feminist Generational Cultures: Life Stories from Three Generations in the Academy, 1968-1998.

Dr Gonzalez is a professor of American Studies and Director of the Honors Program at the University of Hawai‘i at Mānoa. 1She has authored other books including her most recent, entitled “Empire’s Mistress, Starring Isabel Rosario Cooper’ as well as “Securing Paradise: Tourism and Militarism in Hawai‘i and the Philippines.” Vernadette is also the editor and author of many other collections and articles on tourism, empire, and militarism.

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Detours: A Decolonial Guide to Hawai'i (Read the Introduction Free)

Duke University Press: Detours: A Decolonial Guide to Hawai'i

Google Scholar: Vernadette V. Gonzalez

Empire′s Mistress, Starring Isabel Rosario Cooper by Vernadette V. Gonzalez

Securing Paradise: Tourism and Militarism in Hawai’i and the Philippines by Vernadette V. Gonzalez

A Chosen People, a Promised Land: Mormonism and Race in Hawai’i by Hokulani K. Aikau

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