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ludic<br />

The ludic aspects of tourism or tourist behaviour<br />

can be best understood through the definition of<br />

play presented by Johan Huizinga in his classic<br />

work Homo Ludens. Play is:<br />

considered as a free activity standing quite<br />

consciously outside `ordinary' life as being `not<br />

serious', but at the same time absorbing the<br />

player intensely and utterly. It is an activity<br />

connected with no material interest, and no<br />

profit can be gained by it. It proceeds within its<br />

own proper boundaries of time and space. It<br />

promotes the formation of social groupings<br />

which tend, among other things, to stress their<br />

difference from the common world by disguise<br />

or other means.<br />

�1950:13)<br />

If tourism, especially sunlust tourism or sun,<br />

sand, sea and sex tourism is considered an<br />

activity where tourists go through a voluntary<br />

spatiotemporal transition from ordinary life to<br />

something that resembles the liminal, and engage<br />

themselves in playful and hedonistic activities in<br />

bounded ritual spaces �resorts), the analogy<br />

between play and tourism comes forth clearly.<br />

When tourists travel to their playgrounds, they not<br />

only cross a mental boundary between the ordinary<br />

and non-ordinary, but they also travel across space<br />

from the context of the ordinary everyday life to<br />

something that lies outside it �see rites of<br />

passage).<br />

Many of those theorising on tourism and tourist<br />

behaviour �including Erik Cohen, Nelson Graburn,<br />

Jafar Jafari and James Lett) seem to propose that in<br />

modern secularised and differentiated societies<br />

tourism as play with its liminoid aspects has taken<br />

over functions that religious rituals with their<br />

liminal aspects had in the relatively undifferentiated<br />

tribal societies. Following this line of<br />

argument, keeping in mind that play is a crucial<br />

part of human culture, it can be understood how<br />

mass tourism to destinations with no traces of<br />

authenticity in the paradigmatic sense of the<br />

word can be rewarding, recreating, uplifting and<br />

even provides deep experience for tourists as they<br />

play this game outside the context of everyday life.<br />

Further reading<br />

ludic 365<br />

Cohen, E. �1985) `Tourism as play', Religion 15:<br />

291±304. �Examines the concepts of play, rites of<br />

passage and liminality in connection to tourism.)<br />

Huizinga, J. �1950) Homo Ludens:A Study of the Play<br />

Element in Culture, Boston: Beacon Press.<br />

Lett, J.W. �1983) `Ludic and liminoid aspects of<br />

charter yacht tourism in the Caribbean', Annals<br />

of Tourism Research 10�1): 35±56.<br />

TOM SELANNIEMI, FINLAND

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