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For tourism studies this means that future research will need to<br />

move beyond the paradigm of sustainable development and investigate<br />

relationships between tourism and climate change in terms of both<br />

adaption and mitigation (Simpson, Gössling, Scott, Hall and Gladin 2008).<br />

For example, what does a low carbon society imply for tourism mobilities?<br />

How might the discourse on climate change effect tourism imaginationings<br />

and trajectories of sustainability for tourism on the ground?<br />

Outline<br />

The report consists of five chapters. In the next chapter (2) we will<br />

introduce and explore in more detail two of the central concepts to be<br />

found in tourism studies: image and destination. In the chapter that follows<br />

(3), we will more formally address tourism theory and move towards<br />

issues of imaginationings. After that comes a chapter (4) were we will<br />

place tourism and tourists in both the social world and on the Earth. The<br />

final chapter (5) consists of a summing up in the form of some suggestive<br />

steps towards an earthly research agenda.<br />

As geographers we are simply bound to appreciate maps, especially<br />

because a map can provide a comprehensive spatial overview of the terrain<br />

one is about to travel through. An alternative, and admittedly a more<br />

complicated outline of the report in the form of a map thus looks like this: 7<br />

7 The map is inspired by Olsson’s (2007, pp. 225-235) Kantian Island of Truth, but here we in no way<br />

pretend to be approaching the truth of tourism. In accordance with our understanding of tourism and<br />

tourist imaginationings we believe that the capacity to imagine, to talk and reason about things that are<br />

not present, is a characteristic of human beings. Those humans we find on the Island of tourism and<br />

tourist imaginationings are thus also what Olsson describes as “a bastardous blend of semiotic and<br />

political animals, ironic creatures who after long practice have learned to live with the tensions between<br />

identity and difference without going crazy” (Olsson 2007, p. 225).<br />

9

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