Abstract

This paper seeks to contribute to the discussion on how to enhance food tourism in emerging, tropical countries characterized by a large number of indigenous groups and a high biodiversity. A sacred plant for the Kichwa indigenous communities labelled Ilex guayusa Loes. (Aquifoliceae) is used as a case study. Twelve recorded interviews with different stakeholders of the Amazon region of Napo in Ecuador were analysed. The results of this qualitative research show that the Western-based theory on niche tourism based on experiential and intimacy theory is compatible with four principles which are related to the cosmovision (worldview) of Kichwa indigenous groups, namely: mutual learning, empowerment, regulated access to intellectual property and community legislation. The framework proposed seems suitable to understand food tourism in an indigenous setting. Furthermore, the integration of Western-based food tourism with an indigenous cosmovision might contribute to a more sustainable land use and more equitable social development.

Highlights

  • Special-interest tourism like rural, eco, and ethno-cultural tourism is a well-accepted form of land use that may be compatible with the conservation of local biological and cultural diversity [1]

  • We will first analyse whether the above-mentioned categories of food tourism in rural areas derived from the experience-theory and the intimacy-approach are applicable to the guayusa case study

  • Almost all respondents agree that guayusa is central to the awakening ritual which begins with a first sip of guayusa at about 3:00 a.m

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Summary

Introduction

Special-interest tourism like rural-, eco-, and ethno-cultural tourism is a well-accepted form of land use that may be compatible with the conservation of local biological and cultural diversity [1] This holds true for tropical environments where, for instance, high rates of annual precipitation erode soil nutrients [2] resulting in reduced food production and life quality [3]. Tourism-generated challenges range from the arrival of tourists interested in drugs (see Prayag et al for a review of the literature on Ayahuasca-tourism [5]), to concerns by host populations seeking to keep their customs away from what they consider a potential “prostitution” of their cultural and natural values [6] Against this background, the global success of food tourism both in well-established [7] and in indigenous settings [8] appears less harmful and, especially in those cases where indigenous people have control of their tourist offers [9], can be a successful tool for regional development

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