**2.2 Destination appreciation**

Attraction and destination attractiveness is built by the people who see value in the attraction and destination, retain the value and sell it so that others would also appreciate them (see [11, 12]). Host communities seem to share similar views in that Zimbabweans have developed a higher level of appreciating beauty in objects they used to take for granted. The various views seem to agree on a number of ways in which destinations are appreciated by the stakeholders. Destination appreciation is exhibited through local people being active participants in tourism, their degree of tolerance, conduct of stakeholders at destinations, sense of ownership, management style and the development of tourists.

#### *2.2.1 Active participation*

Well-travelled local people help form a stakeholder inclusive tourism industry that guarantees customer satisfaction preparing ground for future tourists to the destination in tandem with the stakeholder theory [13]. Informed local people have become more welcoming to the tourists as they appreciate them more through active participation in tourism as tourees or tourists. Local people see more value in hosting tourists in their communities. They see value in sharing information, ideas and experiences. They know what kind of stories to share with tourists and where to take them. They even have an appreciation of the different tourists' expectations hence they are better prepared to handle them.

Unlike in the past where travelling was restricted and associated with foreigners especially those from the west, these days there is a notable paradigm shift where an increasing number of local people are participating in tourism. Over the years, local people have come to realise the economic and social value of tourism for their communities and themselves through interaction with foreigners, observing them going on holidays and their psychological needs and desire to understand the environment in which people live in and how they came to be what they are.

This implies that travelling for leisure is contagious (see [14]). When people talk about their experiences or excitedly show off pictures and souvenirs obtained during their holidays, they inspire others to also want to travel. In the process, everyone will become part of the wave as people seek to be seen as moving along with times and being modernised. Modernisation theory which argues that everyone seeks to leave behind old obsolete ways of life to modern inspiring ways of life (see [15]) better explains this thrust.

#### *2.2.2 Tolerance*

During domestic tourism, people go to new places they are not familiar with where they interact with people whose way of life they do not know. They make friends with some even getting married. The development of long-term relationships during the interaction from being pure strangers to general friends into marriage partners reinforces the arguments of the uncertainty reduction theory as applied in tourism (see [16, 17]). This cements a once sceptical relationship with unfamiliar people, customs and values into a common ground or contact upon which future travellers to these places make use of. This increases the tourists' confidence to engage with the hosts fully aware that they have some common ground upon which to build better relationships.

However, it is not easy to build such relationships especially in a multilingual countries, for example in Zimbabwe there 16 official languages [18]. Language ignorance and counter accusations between different ethnicities aggravate animosity between domestic tourists and host communities especially when one visits areas that do not speak the same language as that of the tourist (see [19]). However, with more combined efforts, such diversity can be turned around into an advantage where the ethnic groups would visit each other as domestic tourists. This would help ethnic groups to better appreciate each other and hence lead to societal integration, peace and nation building. A situation that is ideal for tourism development in any country as tourists do not want to visit volatile destinations that they perceive as risky (see [20]).

#### *2.2.3 Tourists conduct*

Host communities were able to distinguish the attractions that appeals to international tourists compared to those that appeals to domestic tourists through

**137**

utilisation, for example when fishing.

*Contribution of Domestic Tourism to Sustainable Tourism Development*

their conduct. Foreigners are believed to have more respect and place more value on local attractions because they have more curiosity as compared to domestic tourists. The attraction is bound to be new and a spectacle to a foreigner; hence, it generates a lot of interest, the need to understand the phenomena and how the local people

On the other hand, domestic tourists seem to be excited when exposed to new attractions they are not familiar with in their everyday life. Some families in big cities grew only exposed to urban settings without any exposure to the life outside towns hence they have greater desire to explore the countryside. To them, all the flora and fauna make an exciting encounter, hence the increase in photo safaris. With increasing value in the attractions from both domestic and international tourists, the need to conserve them increases aiding in attaining sustainable tourism development.

Local people feel they are part of the local cultures on display. As such they develop greater respect for historical and cultural attractions as compared to foreign tourists (see [21]). This helps maintaining the curiosity of the inbound tourist. The differences in approach and understanding of local values and rituals have had effects on tourists and tourism. For example, in Zimbabwe, there are both domestic and international tourists that disappeared in Mount Nyangani making the moun-

To date, there is no agreed explanation as to how these people disappeared. According to Mupira [22], the scientific explanation points to quicksands believed to be burying people though it has not been proven so. On the contrary, local people

It seems though that both the tourists and local people believe the local people's

theories as exhibited by their actions. For example, before climbing Mount Nyangani, tourists consult local traditional leadership. The traditional leadership is perceived as the owners and custodians of local culture and values. The myths around the disappearance of people in Mount Nyangani present local communities with an opportunity to interact with inbound tourists. They use their knowledge of local systems as part of the broader national systems to share safety practices required by tourists for one to have a successful hike in the mountain. Knowledge exchange is based on indigenous knowledge systems [23] where local values need to be respected. Strict adherence to dos and do nots while at sacred places are agreed to as the best way of touring sacred places. Employment is created where local people act as tour guides for climbers where their knowledge of the area increases the success of such hikes. This would influence more climbers to visit this place in future knowing that it has become safer through engaging knowledgeable local people. Dark tourism sites have gained international attention. People visit to experience the dark encounters and remember their loved ones who disappeared in these places. Some tourists will be trying to understand spirituality and ritualism practiced by local people believed to have power over what is happening at the sites (see [24]). Anthropologists will also seek explanations to the mysteries around the disappearance of people at these places. The continued polarisation of the two perceptions would keep the myth ongoing and the destination attracting more tourists. In other incidences, through domestic tourism, local people have come to realise the value of resources available in their communities. This is a manifestation of the realisation that each area is unique in its offerings to the tourism industry and the need to have responsible local people. Host communities should take care of resources available within their communities by practicing sustainable resource

attributed the disappearing of people to angry spirits (see [22]).

*DOI: http://dx.doi.org/10.5772/intechopen.93646*

live with such spectacular attractions.

*2.2.4 Ownership of attractions and destinations*

tain a dark tourism site.

#### *Contribution of Domestic Tourism to Sustainable Tourism Development DOI: http://dx.doi.org/10.5772/intechopen.93646*

*Tourism*

*2.2.1 Active participation*

better explains this thrust.

upon which to build better relationships.

*2.2.2 Tolerance*

hence they are better prepared to handle them.

Well-travelled local people help form a stakeholder inclusive tourism industry that guarantees customer satisfaction preparing ground for future tourists to the destination in tandem with the stakeholder theory [13]. Informed local people have become more welcoming to the tourists as they appreciate them more through active participation in tourism as tourees or tourists. Local people see more value in hosting tourists in their communities. They see value in sharing information, ideas and experiences. They know what kind of stories to share with tourists and where to take them. They even have an appreciation of the different tourists' expectations

Unlike in the past where travelling was restricted and associated with foreigners especially those from the west, these days there is a notable paradigm shift where an increasing number of local people are participating in tourism. Over the years, local people have come to realise the economic and social value of tourism for their communities and themselves through interaction with foreigners, observing them going on holidays and their psychological needs and desire to understand the environ-

This implies that travelling for leisure is contagious (see [14]). When people talk about their experiences or excitedly show off pictures and souvenirs obtained during their holidays, they inspire others to also want to travel. In the process, everyone will become part of the wave as people seek to be seen as moving along with times and being modernised. Modernisation theory which argues that everyone seeks to leave behind old obsolete ways of life to modern inspiring ways of life (see [15])

During domestic tourism, people go to new places they are not familiar with where they interact with people whose way of life they do not know. They make friends with some even getting married. The development of long-term relationships during the interaction from being pure strangers to general friends into marriage partners reinforces the arguments of the uncertainty reduction theory as applied in tourism (see [16, 17]). This cements a once sceptical relationship with unfamiliar people, customs and values into a common ground or contact upon which future travellers to these places make use of. This increases the tourists' confidence to engage with the hosts fully aware that they have some common ground

However, it is not easy to build such relationships especially in a multilingual countries, for example in Zimbabwe there 16 official languages [18]. Language ignorance and counter accusations between different ethnicities aggravate animosity between domestic tourists and host communities especially when one visits areas that do not speak the same language as that of the tourist (see [19]). However, with more combined efforts, such diversity can be turned around into an advantage where the ethnic groups would visit each other as domestic tourists. This would help ethnic groups to better appreciate each other and hence lead to societal integration, peace and nation building. A situation that is ideal for tourism development in any country as tourists do not want to visit volatile destinations that they perceive as risky (see [20]).

Host communities were able to distinguish the attractions that appeals to international tourists compared to those that appeals to domestic tourists through

ment in which people live in and how they came to be what they are.

**136**

*2.2.3 Tourists conduct*

their conduct. Foreigners are believed to have more respect and place more value on local attractions because they have more curiosity as compared to domestic tourists. The attraction is bound to be new and a spectacle to a foreigner; hence, it generates a lot of interest, the need to understand the phenomena and how the local people live with such spectacular attractions.

On the other hand, domestic tourists seem to be excited when exposed to new attractions they are not familiar with in their everyday life. Some families in big cities grew only exposed to urban settings without any exposure to the life outside towns hence they have greater desire to explore the countryside. To them, all the flora and fauna make an exciting encounter, hence the increase in photo safaris. With increasing value in the attractions from both domestic and international tourists, the need to conserve them increases aiding in attaining sustainable tourism development.

#### *2.2.4 Ownership of attractions and destinations*

Local people feel they are part of the local cultures on display. As such they develop greater respect for historical and cultural attractions as compared to foreign tourists (see [21]). This helps maintaining the curiosity of the inbound tourist. The differences in approach and understanding of local values and rituals have had effects on tourists and tourism. For example, in Zimbabwe, there are both domestic and international tourists that disappeared in Mount Nyangani making the mountain a dark tourism site.

To date, there is no agreed explanation as to how these people disappeared. According to Mupira [22], the scientific explanation points to quicksands believed to be burying people though it has not been proven so. On the contrary, local people attributed the disappearing of people to angry spirits (see [22]).

It seems though that both the tourists and local people believe the local people's theories as exhibited by their actions. For example, before climbing Mount Nyangani, tourists consult local traditional leadership. The traditional leadership is perceived as the owners and custodians of local culture and values. The myths around the disappearance of people in Mount Nyangani present local communities with an opportunity to interact with inbound tourists. They use their knowledge of local systems as part of the broader national systems to share safety practices required by tourists for one to have a successful hike in the mountain. Knowledge exchange is based on indigenous knowledge systems [23] where local values need to be respected. Strict adherence to dos and do nots while at sacred places are agreed to as the best way of touring sacred places. Employment is created where local people act as tour guides for climbers where their knowledge of the area increases the success of such hikes. This would influence more climbers to visit this place in future knowing that it has become safer through engaging knowledgeable local people.

Dark tourism sites have gained international attention. People visit to experience the dark encounters and remember their loved ones who disappeared in these places. Some tourists will be trying to understand spirituality and ritualism practiced by local people believed to have power over what is happening at the sites (see [24]). Anthropologists will also seek explanations to the mysteries around the disappearance of people at these places. The continued polarisation of the two perceptions would keep the myth ongoing and the destination attracting more tourists.

In other incidences, through domestic tourism, local people have come to realise the value of resources available in their communities. This is a manifestation of the realisation that each area is unique in its offerings to the tourism industry and the need to have responsible local people. Host communities should take care of resources available within their communities by practicing sustainable resource utilisation, for example when fishing.

Domestic tourists felt that tourism was part of their heritage. This portrayed tourism as an inherent phenomenon that was practiced since time immemorial, visiting and enjoying the God-given attractions. However, the difference could be that unlike foreigners who travel and spend some days in some foreign land, domestic tourists do not cross international borders to be tourists. Instead, domestic tourists travel to get their mind together and in the process will be admiring nature and being healed by nature as tourists for the duration of their experience. Domestic tourists benefit personally from tourism just like their international counterparts. A situation which is better understood through the tourist gaze concept which argues that one does not necessarily need to spend at least a day away from home to be a tourist, but rather it is the engagement in touristic activities that makes one a tourist (see [25, 26]).

### *2.2.5 Destination management*

To continue gaining tourism benefits, authorities that manage destinations especially dark tourism sites like Nyanga are investing more in scientific ways of ensuring the safety of tourists to these destinations. For example, to increase the safety of tourists to Mount Nyangani, the following may be adopted. Tourists to fully charge their cellular phones have torches with new batteries and spare batteries, be accompanied by a trained tour guide and encouraged to stick to walkways cleared by the authorities, avail and ensure all tourists wear reflective jackets, carry whistles and bells to aid in rescue mission in the event of someone disappearing.

Adherence to the rules is expected to maximise chances of successful trips and enjoyable experiences opening the destination to more risky averse tourists who are not comfortable visiting under the current conditions. These would visit in future as it becomes clearer through testimonies of how others have experienced dark tourism attraction site.
