In western society since the 1970s, interpretation has played an important role in improving tourists’ appreciation of the natural environment, developing their environmental attitudes and facilitating the adoption of environmentally sensitive behaviour. In China, interpretation of natural attractions is a more recent phenomenon and a largely cognitive approach has been taken, focusing on the presentation of scientific information. This paper questions whether the “scientific” approach used in the development of environmental interpretation in Chinese natural areas meets the needs of Chinese tourists. It explores this theoretically through an examination of the relationship between Chinese tourists and the natural landscape, noting that landscape memories and intangible cultural heritage are important mediators of Chinese landscape appreciation. Practically, research in the Danxia Shan National Natural Reserve and Geo-Park demonstrates that self-guided interpretation using the “western” scientific approach with signage, an information centre and a geological museum, is ineffective, and ignored by the majority of visitors. Guided tours, employing an “aesthetic” approach to interpretation, using stories, art and poetry to emotionally engage visitors with the landscape, appear more appropriate, culturally relevant and effective in China. Key techniques used by guides include numerous adjectival words, figurative or metaphorical landscape descriptions and exaggeration of the landscape's beauty.

This paper explores the power of both traditional culture and modernity, their interaction, and ecotourism as defined and developed in China, and suggests a new framework for ecotourism policies. It argues that issues in ecotourism should reflect scientific and empirical evidence, but also integrate traditional Chinese cultural beliefs, and political and social factors, to achieve sustainability. The protected area system, central to ecotourism in China, was introduced by government to bring modernity and globalization. The management model follows western values, tending to separate humans from nature for conservation purposes, using institutionalized western zoning systems. This approach is inconsistent with millennia-old Chinese cultural values about relationships between nature and humans, centred around tian ren he yi – humans and nature as a unified entity. Instead of managing conflicts, attaining harmony (in a subjective experiential way) is the fundamental Chinese approach. The paper explores conflicts between the two value systems, and how Confucian “middle ways” are being crafted to balance the fast-growing special needs of Chinese eco-tourists with the top-down regulation of protected areas. It notes new developments in protected area tourism management in the West, and opportunities to blend Chinese traditional values about harmony with evolving western practice.

Human–wildlife conflict is a barrier to achieving sustainable biodiversity conservation and community development in protected areas. Tourism is often regarded as a tool to mitigate such conflict. However, existing studies have mainly adopted a socio-economic perspective to examine the benefits of tourism for communities, neglecting the ecological effects of tourism. This case study of macaque tourism on a peninsula in China illustrates that tourism can escalate rather than mitigate human–wildlife conflict. Fifty-three stakeholders were interviewed and secondary data were collected to understand the development of rhesus macaque (Macaca mulatta) tourism and community–macaque conflict. The results show that food provision and tourist–macaque interactions rapidly increased the macaques’ population, habituation, and aggressive behaviors, which led them to invade the surrounding community more often and exacerbated human–macaque conflict. Meanwhile, low community participation in tourism generated few benefits for residents and did not help alter residents’ hostile attitudes towards the macaques. Local residents gradually retreated from agriculture as the macaques became more intrusive. A holistic approach to evaluating the role of wildlife tourism in resolving community–wildlife conflict is proposed and practical suggestions for alleviating such conflict are given.

Local food as a tourism attraction has been well recognized and studied by many tourism scholars. However, the phenomenon that tourists prefer food other than local food has not gotten much attention. This article attempts to explore how the eating habits of tourists can hinder their consumption of local food by studying the food consumption behaviours of Chinese tourists in Spain. Qualitative methods were employed to interview fifty-two Chinese tourists in Barcelona, and field notes of participant observations taken during thirteen familiarization trips for Chinese market were also used to help understand the dining behaviours of Chinese tourists. The results show that due to different food habits, Chinese tourists only sampled local Spanish food during their travels in Spain. The challenges to Chinese food habits included unfamiliar ingredients, strange tastes, different quantities of food, different dining times and duration, and different cultural concepts of healthy food. The research also reveals that Chinese tourists chose many strategies to deal with the unaccustomed eating situations, such as enduring the cultural differences, eating familiar fast food, eating just Chinese food, or bringing food from home. In long-haul Europe travels, Chinese tourists often switch among these strategies in order to eat healthily and comfortably.

A healthy diet is vital to sustaining tourist mobility. In cross-cultural mobility, tourists must face strange local eating environments in tourism place and the complex health problems that these environments may cause. Existing research on tourist food consumption and health mainly addresses health from a biomedical perspective by emphasizing food nutrition and hygiene. We adopt an assemblage approach to understanding health as a relational outcome determined by multiple material, psychological, and cultural dimensions. Using Chinese outbound travel to Spain as a case, we explore how psychology, dietary habits, and cultural beliefs interconnect with the foods in novel cross-cultural environments to generate healthiness. A semi-structured interview method was used to collect data in Barcelona and Madrid. We construct three formulas to illustrate the health assemblages in tourists’ food consumption. In the food-psychology assemblage, tourists believe that low-risk foods are healthy. Neophobic tourists avoid tasting novel local foods due to unknown health risks, whereas neophiliac tourists show fewer similar health concerns. In the food-dietary habits assemblage, healthy dieting is the habitual and comfortable diet. Tourists with Chinese dietary habits are uncomfortable eating novel local foods. Cosmopolitan tourists, who incorporate various food habits in their diet, switch freely between different foods to obtain health. In the food-cultural beliefs assemblage, traditional Chinese cultural beliefs of yin-yang balance affect tourists’ health experience through diet. Tourists carefully choose local foods to achieve a cold-hot balance to keep health. These three health assemblages indicate that food health in tourism is a relational result of multiple dimensions.