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• Short Communication
• Short Communication
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Short Communication

Thana tourism is an umbrella term, often identified with “Dark tourism”, “travel motivated by a real or symbolic encounter with death”[1]. It is a multifaceted phenomenon that involves visiting sites associated with death, tragedy, and historical atrocities. These sites are often part of cultural and heritage tourism, offering visitors a glimpse into the darker aspects of human history.

The term “thanatourism” derives from Thanatos, the Greek god of death, and tourism [2] have extensively studied this phenomenon, highlighting the motivations and experiences of tourists who engage in this type of travel. They suggest that Thana tourism allows individuals to confront mortality, understand historical events, and engage in collective mourning. One significant aspect of Thana tourism is the interest in visiting battlefield sites and participating in period re-enactments. These experiences allow tourists to engage with history in a tangible way, gaining insight into the events and individuals involved in conflicts and wars. For example, sites like Gettysburg in the United States and Normandy in France attract visitors interested in learning about the historical significance of these locations..

Moreover, thanatourism extends beyond battlefield sites to include museums and memorials dedicated to victims of tragedies and atrocities. Yad Vashem in Jerusalem, the Murambi Museum in Rwanda, and the International Slavery Museum in Liverpool are examples of institutions that educate visitors about past horrors and commemorate the lives lost. These places serve as important reminders of the consequences of violence, discrimination, and oppression.

In Europe, the city of Chernobyl in Ukraine is one of the hit destinations for thanatourism, the site of the nuclear disaster turned into a pilgrimage site, with the exploded nuclear power plant block being encased in a new concrete sarcophagus last year to ensure safe access. In Asia, the best-known site of thanatourism is Cambodia, where a significant percentage of tourism rev enue comes from thousands of visitors to the sites of the Khmer Rouge’s ruthless killings. The sites of the Choeung Ek executions or the torture chambers of Tuol Sleng prison attract no fewer than 200,000 visitors a year, 90 per cent of whom are foreign tourists [3]. However, other notorious prisons in Asia or South America, such as the former prison camp of Colditz in Germany, Belfast in Northern Ireland or the city of Beirut in the Palestinian-Israeli war, also attract significant numbers of visitors [4].

Media, including films and the internet, play a significant role in shaping the perception and popularity of thanatourism destinations. Movies like “Schindler’s List” and “Saving Private Ryan” have brought attention to historical events and locations associated with them, inspiring tourists to visit these places. Similarly, online platforms and social media contribute to the dissemination of information and the promotion of thanatourism sites to a global audience.

Ghost tourism is another aspect of thanatourism that revolves around legends, supernatural phenomena, and haunted locations. Castles in Scotland, Dracula’s Castle in Romania, and the Tower of London are popular destinations for visitors interested in paranormal experiences. These sites often capitalize on their eerie reputations to attract tourists seeking thrill and intrigue.

Despite its controversial nature, thanatourism continues to evolve and attract interest from travelers worldwide. The phenomenon raises questions about ethics, commodification of tragedy, and the balance between education and entertainment. Nevertheless, it provides opportunities for meaningful engagement with history, culture, and the human experience.

In conclusion, thanatourism encompasses a wide range of travel experiences centered around encounters with death, tragedy, and historical atrocities. From battlefield re-enactments to museums commemorating victims of atrocities, disaster sites, and haunted locations, thanatourism offers diverse opportunities for reflection, education, and exploration. While it remains a subject of debate and scrutiny, thanatourism continues to shape travel trends and cultural experiences in the modern world [5]. The short time that has elapsed since the actual handing over of the historic sites does not yet allow us to measure the attendance figures for the thanatourism [6]. The increase in data will only become detectable if, according to SEATON’s theory, thanatourism values start on the path of specialization [7], passing through the stages mentioned by Seaton [1].

References

1. Seaton AV (1999) War and Thanatourism: Waterloo 1815-1914, Annals of Tourism Research 26(1): 130-158.
2. Stone PR, Sharpley R (2008) Consuming Dark Tourism: A Thanatological Perspective. Annals of Tourism Research 35(2): 574 - 595.
3. Stone P (2010) Death, dying and darktourism in contemporary society. Doctoral Thesis. University of Central Lancashire, Lancashire, pp. 87.
4. Esanu LV, Ghetau L (2012) Dark Tourism -A Sustainable Form of Travel. The Role of Tourism in Territorial Development. IV. Presa Universitara Clujeana. Cluj-Napoca, pp. 201- 210.
5. Remenyik B, Dávid L (2014) A The development potential of thana tourism in East-Central Europe. In: Jászberényi, Melinda (Editor), The diversity of cultural tourism, Budapest, Hungary: National Public Service and Textbook Publisher Ltd 380p: 205-215: 11p.
6. Light D (2017) Progress in dark tourism and thanatourism research: An uneasy relationship with heritage tourism, Tourism Management 61: 275-301.
7. Reed K (2018) Thanatourism to Dark Tourism: The Transition of the Religious Sacred to Secular Sacred. Museum Studies Theses 14.