Motives for dark tourism: enrichment, education and empathy? Or just plain voyeurism and morbid curiosity?

Last weekend I posted about Anzac Day, sacred moments, and the revival of nationalism and Anzac Day imagery and 'young Australia': national identity and the need for heroes. The extensive media coverage here in Australia showing young flag-wearing and flag-waving Australians on Anzac Day was what had motivated my series of posts reflecting on the growth in grief tourism and dark tourism. I felt that for these young Aussie 'dark tourists', travelling to Gallipoli or other battle sites or war memorials for Anzac Day was partly motivated by a desire to commemorate wars their ancestors fought in, but was also for the entertainment value and the desire to participate in something that's now considered to be a cool thing to do. For me, it's almost as if Gallipoli is the new Bali - a rite of passage for young Aussie travellers. But I also think their presence is to do with a need to reinforce their identity and their national identity in particular, and a desire to strengthen their sense of belonging to an idealised notion of their nation. And it's this that I'm uncomfortable with, partly because I think it takes away from the true purpose of the day (rememberance), but mostly because it excludes all others who don't identify.

Much of the media coverage and analysis related to dark tourism dwells on the dilemma of the dark tourist. On the one hand, their visit to a site, whether it's a war memorial or concentration camp or battlefield, and their participation in a 'dark tour' is motivated by a desire for self-education and self-awareness, for developing empathy and for personal enrichment. Alexander Schwabe writes about a visit to Auschwitz (pictured) from this perspective in his comprehensive account in Der Speigel, Visiting Auschwitz, the Factory of Death (Jan, 2005). On the other hand, rightly or wrongly, the same kind of participation can be perceived as morbid curiosity or overt voyeurism. Simon Reeve touches on this in When it's right to roam (The Observer, Oct 2005) as he considers his impact and value of a trip to Uzbekistan, while James Marrison reflects upon similar issues in Wise to the streets, when he joins tours to see transvestites and shanty towns in Buenos Aires. In Humour and Hospitality go with the Territories (Oct 2005) Andrew Mueller believes the positives outweigh the negatives, convinced that the rewards for tourists and locals alike are immense. Likewise, the motives of a "genocide tourist" addict in Steve Silva's Genocide Tourism: Tragedy Becomes a Destination (Chicago Tribune, Aug 2007) make for a compelling case for this form of tourism.

But rarely do writers touch upon issues of identity that might be at play, and yet those have very much been a part of my experience of dark tourism. I did the tour of Auschwitz-Birkenau that Scwabe describes and our experience was similar. For me, it was transformational. I developed an understanding and an empathy that I never truly had before. We went in winter and it was snowing and I'll never forget the bitter cold I experienced although cocooned in my layers of thermals, stockings, sweaters, scarf, boots, and coat. How on earth did these people survive the cold, let alone everything else, I constantly wondered? However, what had been a sobering and poignant experience was almost marred by the behaviour of a large group of Israeli students who came (like the Aussies at Gallipoli) wearing and waving enormous Israeli flags. They appeared to pay little attention to their guide, they spent little time at exhibits, they rushed through as if visiting a dull natural history museum, and they seemed to be more consumed with each other than their surroundings. Instead, they giggled and joked and waved their flags with an attitude that I perceived as arrogance, as if celebrating their team's victory at a football match. What was going on there do you think? My sense is that they shared someone with those young Australian travellers at Gallipoli on Anzac Day...