Community-based tourism as the interface of indigenous and non-indigenous worlds

Abstract

Community-based tourism is often presented in the literature as a sustainable livelihood for indigenous communities residing in environmentally rich and vulnerable areas. It aims to conserve the natural environment and local cultures and hopes to involve the indigenous in these ambitions while also creating financial benefits for them. Indigenous knowledge (IK) forms a central part of the local community-based ecotourism enterprises of indigenous peoples; it is both a resource and touristic attraction. This knowledge and the cultures are usually met and need to collaborate with people from differing, often western, ideologies and worldviews in the tourism process. These encounters can have various impacts on the communities, their knowledge and cultural traditions.

This study focuses on community-based tourism in Madidi National Park, Bolivia. The study examines 1) the potential benefits of IK for conservation through tourism 2) how IK is transmitted to tourists and 3) what the impacts of community-based tourism are on the communities and the use of IK within them. The data of the study is comprised of six semi-structured interviews with eight indigenous community members working in community-based tourism. The data is analysed using theory-guided content analysis. Social and cultural interface theory and from them the ideas related to encounters between knowledge systems, power relations, representation and trust are used to fathom out the processes occurring when indigenous and western worlds meet through tourism.

The indigenous do feel that their knowledge is beneficial to conservation and they have managed to argue to other stakeholders that their historically sustainable lifestyle proves they are capable of managing tourism sustainably and through it help in other conservation activities. They have a vested interest in conservation that strengthens their commitment to it. IK is also seen as an advantage in guiding tourists. Transmission of IK to tourists is usually limited to oral or visual expressions and explaining the worldview is found challenging. The impacts of ecotourism on the communities have been positive and negative. The centrality of IK in tourism has raised awareness and appreciation for it within the communities. Success in tourism has brought feelings of empowerment and opportunities for personal and community development. Individualism and the changed nature of reciprocity and relations between communities were seen as negative impacts.

Meaningful cooperation among different actors and indigenous and western knowledge systems is crucial at the tourism interface. Ways to better merge the benefits of both systems need to be researched. Also responsibilities and expectations of different actors in tourism need to be voiced and agreed upon more clearly. Communication within communities is important for creating a sustainable and acceptable tourism product. Future research needs to acknowledge the heterogeneity of indigenous peoples and consider the sustainability of their current lifestyles and worldviews.