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the rest. Furthermore, he claims the spectacle of the disaster in thanatourism serves the capitalist elite as it clouds our gaze on the real cause of these disasters (i.e. capitalism). Chapter 2 further develops Korstanje's scathing criticism of modern capitalism, and conse-quently, tourism. The author dissects the link between capitalism and Le tourisme noir 1, appelé aussi tourisme sombre 2, tourisme morbide, tourisme macabre ou thanatourisme 3, est une forme controversée 4 de tourisme qui consiste à organiser la visite payante de lieux étroitement associés à la mort, à la souffrance ou à des catastrophes (par ce fait, on parle également de tourisme de catastrophe ). to Thanatourism 1996) At the same time, many sites like this, whether thanatourism destinations or not, are being saved for posterity by historic preservationist, who understand the inherent value of the history and heritage at a site. Unfortunately, these two areas of study and practice have not regularly, actively collaborated with each other in any lasting form. This creates thanatourism Dark tourism is a youngest subset of tourism, introduced only in 1990s. It is a multifaceted and diverse phenomenon. Dark tourism studies carried out in the Western countries succinctly portrays dark… 8 Highly Influenced PDF View 14 excerpts, cites background and methods The "Pearl of the Orient" as a dark tourism destination in Malaysia Thanatourism is a bridge between life and death, between the dead and the living. The tourist is obliged to contemplate death, which has not only a religious dimension, but also, or perhaps primarily, a social one. We may fear death, we may respect and understand it, but we may also laugh at it. Tourism is capable of generating each of these effects, depending on the needs and resources of This research note focuses on tourism to heritage sites with a controversial history and sites associated with death, disaster, and the macabre. Several new concepts and research directions have emerged in the study of such sites. Particular attention is given to the dark tourism and thanatourism approaches as well as to an analysis of dissonance in the management of heritage sites. "thanatourism". Later, Lippard (1999) brought a different insight to the dark tourism phenomenon with the term "tragic tourism", while Blom (2000) used the term "morbid tourism" to illustrate this concept. Since then, Sharpley (2005) has described the dark tourism phenomenon as "grief tourism" whereas Tourists'!motivations!for!engaging! inDarkTourism!! Case!Study!of!Apartheid!memorials!in!South!Africa!!! Bachelor!Thesis!for!Obtaining!the!Degree! Several typologies of Western thanatourism have been proposed to scale those phenomena along a dark-to-light axis (Stone 2006). Thanatourists will assumedly differ in their motivations and experiences along this axis, with the strongest thanatopic experiences at the darkest sites. Empirical studies, however, have shown that there is a wide diversity of motivations and experiences even among thanatourism (Seaton, 1996), black spot tourism (Rojek, 1993), atrocity heritage tourism (Tunbridge & Ashworth, 1996), and morbid tourism (Blom, 2000). In a context similar to 'dark tourism', terms like 'macabre tourism