Concepts related to silence tourism

Many concepts closely related to silence tourism are used in the literature. According to Han (2019), tranquility can be seen as a part of nature-based tourism, slow tourism, health and med-ical tourism, spiritual tourism and religious tourism (p. 299). Also, rural tourism and well-being tourism are often related to silence tourism. Digital-free tourism and even adventure tourism have a connection to silence tourism. Next, mentioned types of tourism are shortly presented.

Figure 2 below describes the position of silence tourism in the context of different kind of tourism types. Concepts closely related to silence tourism are framed and the lines between the concepts show relations between the concepts. By relations here is meant sub concepts, inter-changeable use of the concepts in the literature, or that the concepts often have some kind of connection to each other in practice.

Figure 2. Concepts closely related to silence tourism (framed) and their relations

Nature tourism, also called nature-based tourism, is a broad concept and hence difficult to define exactly (Tangeland & Aas, 2011). Nature tourism is usually defined as travelling to “nat-ural areas with the main motivation being to enjoy the scenery and appreciate nature”

(Sæþórsdóttir, 2010, p. 28). However, in many studies, nature-based tourism is used synony-mously with terms rural tourism, adventure tourism (Tangeland & Aas, 2011; Sahebalzamani

& Bertella, 2018), sustainable tourism, responsible tourism, green tourism, and alternative tour-ism (Tangeland & Aas, 2011, 823). In addition, wildlife tourtour-ism can be understood belonging to a nature tourism concept (Sahebalzamani & Bertella, 2018). Nature-based tourism is con-nected with activities such as hiking (Huhta & Sulkava, 2014; Tangeland & Aas, 2011), horse riding, canoeing, cycling, wildlife viewing (Huhta & Sulkava, 2014), wildlife safaris, camping in natural areas, climbing, rafting, and nature photography (Tangeland & Aas, 2011).

Rural tourism means usually tourism in sparsely populated areas and can be understood as synonym for nature tourism, and in some countries even as synonym for farm tourism. Rural tourism is connected with quietness and peace, and rural holiday includes also landscape, re-laxed atmosphere, and nature as well as activities related to it. (Pesonen & Komppula, 2010.) Many studies see rural tourism and rurality as opposite to urban life, representing “peacefulness, simplicity and authenticity, relaxation, tranquility, greenery, and pure air” (Dong, Wang, Mo-rais & Brooks, 2013, 182). There is a lot in common with rural tourism and wellbeing tourism

regarding tourist motivation (Pesonen & Komppula, 2010). Sharpley and Jepson (2011) connect rural tourism with spirituality by arguing that tourists have a potential to contact with natural or rural places also in a deeper level as there is a correlation in many studies between “the natural environment and a deep sense of belonging, a sense of place, a profound connection with the world and harmonious feelings” (Sharpley & Jepson, 2011, 58).

Slow tourism, according to its name, is mainly based on tourists “seeking slowness whilst on vacation” (Weiermair & Mathies in Özdemir & Celebi, 2018, p. 1). Originally, slow tourism was often connected with speed and mobility, mostly focusing on tourists’ concern about envi-ronmental pollution when moving to and from the destination. The original idea of slow tourism hence referred a lot to a sustainable tourism (Oh, Assaf & Baloglu, 2016), sustainability being still strongly emphasized in this recent tourism trend (Özdemir & Celebi, 2018). However, per-sonal wellbeing of slow tourists has been emphasized lately as well (Oh et. al., 2016). Weier-mair & Mathies describe slow tourists: “In an environmentally manner, such tourists seek to relax and enjoy the actual tourism experience itself, often enjoying interaction with local pop-ulations” (in Özdemir & Celebi, 2018, p. 1). Regarding tourism product and tourism experience, the concept is more about quality than quantity (Weiermair & Mathies in Özdemir & Celebi, 2018; Caffyn, 2012). Concepts of slow food and slow city are part of slow tourism. Finding a connection to silence tourism, Cosar and Kozak (2014) noticed that many of the slow destina-tions are connected with calm and silence. Similarly, slow tourists are suggested to seek peace and tranquility during their travels (Caffyn, 2012). In general, being in the destination is relaxed and favor locality, as Caffyn (2012) explain: “Slow visitors will find out more about the natural and built heritage, local cuisine, traditions, and some of the special qualities of their destination, in contrast to those who rush through and move on quickly. They are likely to have a more authentic experience, taking time to browse the local market, absorb the atmosphere, people watch, buy something from a craftsperson, chat to local people, linger over a meal at a typical restaurant, take a guided tour of an archaeological site with a local expert, walk or cycle into the surrounding countryside, watch wildlife, or whatever takes their fancy.” (Caffyn, 2012, 77.)

Health tourism is understood as services offered to tourists to maintain, improve or regain their physical or mental health state (Baltaretu & Mihaescu, 2016). Wellness tourism and medical tourism are often seen as subsegments to a health tourism (Smith and Puzckó, 2009; Voigt, Brown & Howat, 2011; Baltaretu & Mihaescu, 2016). Baltaretu and Mihaescu talk on behalf

of wellness as a part of health tourism, stating that ”it also refers to services or natural elements that can provide the tourist wellness, relaxation or revitalization” (Baltaretu & Mihaescu, 2016, p. 130), therefore having also something shared with silence tourism. Medical tourism, in turn, is travelling for medical treatments outside of one’s home city (Baltaretu & Mihaescu, 2016).

It is widely accepted that natural healing resources such as climate-, fossil- or sea-resources, are strongly connected with therapeutic tourism destinations, which, in turn, can also be seen as subsegment to a health tourism (Dryglas & Salamaga, 2018, p. 235). Similarly, Smith and Puzckó (2009) see healing treatments as part of health tourism, in addition to for example spi-ritual tourism, yoga and meditation tourism, occupational wellness tourism (includes e.g. stress management and work-life balance), spa tourism, sport and fitness tourism, as well as nutriti-onal and detox programmes.

Spiritual tourism relates closely to religional tourism but is still not necessarily related to it, meaning that tourists seeking and experiencing spirituality while traveling may not be religious at all (Norman & Pokorny, 2017; Singleton, 2017). A crucial part of spiritual tourism is trav-eler’s wellbeing and is hence linked with wellbeing tourism. Spiritual tourists have often some issue in their daily life for which they want to give a space and attention by travelling, and in that way to get time to think, seek answers, fix the problem or find a purpose or meaning in life.

(Norman & Pokorny, 2017.) It is stated that spiritual tourists travel for achieving spiritual growth (Singleton, 2017, 49). Spirituality can be understood as ”a connection between the self and the ‘this world’, implying that a spiritual or emotional relationship exists or is sought bet-ween people, ‘this world’ and specific places” (Sharpley & Jepson, 2011, 55). Spiritual seeking in tourism has been said to increased when religions seem not to be so popular anymore in these days (Singleton, 2017).

Religious tourism is one of the oldest tourism types (Rinschede, 1992) and belongs to the concept of spiritual tourism, which involve both religious and nonreligious tourists. Religious tourism can be roughly divided into dark tourism, which motivations can be religious or nonre-ligious, and on the other hand, ”uplifting and bright retreats connected more with wellness tou-rism” (Rashid, 2018, 153). In general, tourists belonging to religional tourism type have strongly or only religious or recreational reasons or needs for travelling (Rinschede, 1992).

However, tourists travelling to religious sites or events do not always have religional reasons

or motivations, even though they would be religious people. Due to the same reason, a term pilgrim cannot be used anymore only in the meaning of religious tourist as some of them may be travelling for spiritual or other reasons. (Rashid, 2018.) Rinschede (1992) made a division into short-term and long-term religious tourism. Short-term religious tourism refers for example to day trips to nearby religious sites while long-term religious tourism consists of longer, even several weeks of visits to some religious place or for example pilgrimage. (Rinschede, 1992.) Religious tourism may give an opportunity to become closer to God or the Saint which a tourist venerates (Aktas & Ekin, 2007, p. 171). Religious tourism is a combination of tangibles (e.g. a church) and intangibles (e.g. religion). Religions are generally seen as part of culture leading to an idea religious tourism being a subset of cultural tourism. Religious tourism is also related to heritage tourism. (Rashid, 2018.)

Wellbeing tourism is often understood as a part of health tourism, and, similar to health tour-ism, has the purpose to “prevent illness” (Konu, 2015, 5) or “maintain one's health and wellbe-ing” (Konu, 2015, 5; Grénman & Räikkönen, 2015) and is usually understood as a holistic wellbeing including social, mental and physical aspects (Grénman & Räikkönen, 2015). The concept of wellbeing is sometimes used interchangeably with the concept of wellness (Konu, 2010) as are the concepts of wellbeing tourism, wellness tourism, medical tourism, health tour-ism, health‐care tourtour-ism, holistic tourism and spa tourism mixed with each other (Voigt, Brown

& Howat, 2011). Wellbeing tourism is sometimes understood as part of wellness tourism (Shel-don & Bushell in Pesonen & Komppula, 2010, p. 150), which, in turn, is part of health tourism (Smith and Puzckó, 2009; Voigt et. al. 2011; Baltaretu & Mihaescu, 2016). However, more often it is understood other way around – wellness tourism being a subset to wellbeing tourism (Grénman & Räikkönen, 2015), as it is presented for example in Finland by Finnish Tourist Board. High-quality and luxury products can be part of wellbeing tourism but are usually con-nected with wellness tourism hence making wellbeing tourism for a wider concept than well-ness tourism (Grénman & Räikkönen, 2015; Pesonen & Komppula, 2010). Similarly, Konu (2015) argues on behalf of wellbeing tourists’ desire for both wellbeing and wellness services:

”Wellbeing tourists travel to destinations that provide wide selections of wellbeing and wellness facilities and services, which can range from physical activities to services enhancing mental wellbeing, such as pampering, refreshment of the body and mind, spiritual awareness, exercise and experiences of luxury” (Konu, 2015, p.5). Sheldon and Bushell continue the list by sug-gesting that “wellbeing refers to a connection with community or nature, inner and outer beauty

therapy, massage, spas, sauna, relaxation, energy balancing, art, music and diverse treatments”

(in Pesonen & Komppula, 2010, p. 150) while Grénman & Räikkönen (2015) state wellbeing tourism focusing on “activities that offer pleasure, enjoyment, and pampering” (p. 13) and being associated with active enjoyment, for example professional training and physical activity. Well-being tourism is linked on the one hand with economic and material factors, for example edu-cation and the standard of living, and on the other hand with more subjective factors, for exam-ple life satisfaction, happiness and quality of life. (Grénman & Räikkönen, 2015.) In many countries, wellbeing tourism destinations are found in rural areas (Pesonen & Komppula, 2010).

”Digital-free tourism (DFT) describes tourism spaces where internet and mobile signals are either absent or digital technology usage is controlled” (Li, Pearce & Low 2018, 317). Li et. al.

studied over 450 media texts and managed to get the conceptual understanding of digital-free tourism. Virtual world may influence harmfully to interpersonal relationships, cause mental stress and be a barrier to present tasks and activities as well as interfere being present. Growing interest on limiting technology usage during holidays has been noted and different kind of tou-rism products have been created based on the demand. Digital-free toutou-rism providers are usu-ally hotels, resorts, retreat centres or coastal destinations and they market for example digital downtime, black hole resorts, digital detoxing, or lifestyle-oriented retreat programs. free destinations are often nature-based in remote or rural areas, close to wild animals. Digital-free travellers appreciate wonderful sceneries, exotic places and engaging culture. Privacy and tranquility are central parts of the experience. There are numerous activities for substituting digital use, for example safaris, hiking, bike riding, wild camping, fishing, kayaking, star-ga-zing, wildlife watching, reindeer sledding, tree planting, art classes, cooking, yoga, fitness clas-ses, meditation, Tai-Chi, Finnish sauna, board games, conversation, city tours, visiting mu-seums and heritage sites, shopping and organic fresh farm meals, just to mention a few. DFT has developed in about ten years from kind of luxury tourism to current nature-based form, which emphasizes the essence of life and reconnecting with friends and families. Digital-free tourism these days is usually consciously designed and includes a lot mindfulness, retreat and wellness related content. (Li et. al., 2018.) DFT offers many experiental benefits such as com-municating with unfamiliar others and exploring unfamiliar environments in addition to lear-ning about settings first-hand and maintailear-ning self-discipline (Li et. al. 2018, 327).