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Friday, December 9, 2022

Ecotourism

From Wikipedia, the free encyclopedia
 
Llano del Muerto waterfall in El Salvador

Ecotourism is a form of tourism involving responsible travel (using sustainable transport) to natural areas, conserving the environment, and improving the well-being of the local people. Its purpose may be to educate the traveler, to provide funds for ecological conservation, to directly benefit the economic development and political empowerment of local communities, or to foster respect for different cultures and for human rights. Since the 1980s, ecotourism has been considered a critical endeavor by environmentalists, so that future generations may experience destinations relatively untouched by human intervention. Ecotourism may focus on educating travelers on local environments and natural surroundings with an eye to ecological conservation. Some include in the definition of ecotourism the effort to produce economic opportunities that make conservation of natural resources financially possible.

Generally, ecotourism deals with interaction with biotic components of the natural environments. Ecotourism focuses on socially responsible travel, personal growth, and environmental sustainability. Ecotourism typically involves travel to destinations where flora, fauna, and cultural heritage are the primary attractions. Ecotourism is intended to offer tourists an insight into the impact of human beings on the environment and to foster a greater appreciation of our natural habitats. Ecotourism aims at minimal environmental impact on the areas visited. Besides fostering respect towards the natural environment, ecotourism also helps in creating socio-economic benefits for the communities of the area visited.

Responsible ecotourism programs include those that minimize the negative aspects of conventional tourism on the environment and enhance the cultural integrity of local people. Therefore, in addition to evaluating environmental and cultural factors, an integral part of ecotourism is the promotion of recycling, energy efficiency, water conservation, and creation of economic opportunities for local communities. For these reasons, ecotourism often appeals to advocates of environmental and social responsibility.

Many consider the term "ecotourism", like "sustainable tourism" (which is a related concept but broader), an oxymoron. Like most long-distance travel, ecotourism often depends on air transportation, which contributes to climate change. Additionally, "the overall effect of sustainable tourism is negative where like ecotourism philanthropic aspirations mask hard-nosed immediate self-interest."

Benefits

Seal watching near Malusi Islands in Estonia.
 
Kikoti Safari Camp in Tarangire National Park, Tanzania.

Ecotourism is a sub-component of the field of sustainable tourism. Ecotourism must serve to maximize ecological benefits, while contributing to the economic, social and cultural wellbeing of communities living close to ecotourism venues.

Potential ecological, economic and sociocultural benefits associated with ecotourism are described below.

Potential Ecological Benefits

A primary challenge is to make sure that ecotourism does not compromise the ecological integrity of protected areas and welfare of local communities. Although ecotourism is not supposed to have negative ecological outcomes, these may occur regardless. Ecotourism is widely assumed to have many positive ecological consequences, and some of them are listed as follows:

Direct Benefits

  • Incentive to protect natural environments
  • Incentive to rehabilitate modified environments and lands
  • Provide fund to manage and expand protected areas
  • Ecotourists assist with habitat maintenance and enhancement through their own actions
  • Ecotourists serving as watchdogs or guardians who personally intervene in situations where the environment is perceived to be threatened

Indirect benefits

  • Exposure to ecotourism fosters a broader sense of environmentalism
  • Communities experience changes in environmental attitude and behavior
  • Areas protected for ecotourism provide environmental benefits

Potential Economic Benefits

For many decision-makers, economic factors are more compelling than ecological factors in deciding how natural resources should be utilized. Ecotourism economic benefits are presented below:

Direct Benefits

  • Generates revenue (related to visitor expenditures) and creates employment that is directly related to the sector
  • Provides economic opportunities for peripheral regions

Indirect Benefits

Potential Socio-Cultural Benefits

A holistic approach on ecotourism must promote socio-cultural as well as economic and ecological practices. The direct and indirect socio-cultural benefits are outlined as follows:

Direct and Indirect Benefits

  • Foster community stability and wellbeing through economic benefits and local participation
  • Aesthetic and spiritual benefits and enjoyment for locals and tourists
  • Accessible to a broad spectrum of the population

When assessing potential positive impacts of ecotourism, it is necessary to mention that ecotourism can have unintended negative effects as well. Negative impacts can be mitigated through regulations and codes of conduct that effectively and persuasively impart messages about appropriate visitor behavior.[8]

Terminology and history

A hanging bridge in ecotourism area of Thenmala, Kerala in India - India's first planned ecotourism destination

Ecotourism is a late 20th-century neologism compounded frohttps://www.albany.edu/~bd445/Economics_301_Intermediate_Macroeconomics_Slides_Spring_2014/Multiplier_Effect.pdfm eco- and tourism. According to the Oxford English Dictionary, ecotour was first recorded in 1973 and ecotourism, "probably after ecotour", in 1982.

  • ecotour, n. ... A tour of or visit to an area of ecological interest, usually with an educational element; (in later use also) a similar tour or visit designed to have as little detrimental effect on the ecology as possible or undertaken with the specific aim of helping conservation efforts.
  • ecotourism, n. ... Tourism to areas of ecological interest (typically exotic and often threatened natural environments), esp. to support conservation efforts and observe wildlife; spec. access to an endangered environment controlled so as to have the least possible adverse effect.

Some sources suggest the terms were used nearly a decade earlier. Claus-Dieter (Nick) Hetzer, an academic and adventurer from Forum International in Berkeley, CA, coined ecotourism in 1965, according to the Contra Costa Times, and ran the first ecotours in the Yucatán during the early 1970s.

The definition of ecotourism adopted by Ecotourism Australia is: "Ecotourism is ecologically sustainable tourism with a primary focus on experiencing natural areas that fosters environmental and cultural understanding, appreciation and conservation."

The Global Ecotourism Network (GEN) defines ecotourism as "responsible travel to natural areas that conserves the environment, sustains the well-being of the local people, and creates knowledge and understanding through interpretation and education of all involved (visitors, staff and the visited)".

Ecotourism is often misinterpreted as any form of tourism that involves nature (see jungle tourism). Self-proclaimed practitioners and hosts of ecotourism experiences assume it is achieved by simply creating destinations in natural areas. According to critics of this commonplace and assumptive practice, true ecotourism must, above all, sensitize people to the beauty and the fragility of nature. These critics condemn some operators as greenwashing their operations: using the labels of "green" and "eco-friendly”, while behaving in environmentally irresponsible ways.

Although academics disagree about who can be classified as an ecotourist and there is little statistical data, some estimate that more than five million ecotourists—the majority of the ecotourist population—come from the United States, with many others from Western Europe, Canada and Australia.

Currently, there are various moves to create national and international ecotourism certification programs. National ecotourism certification programs have been put in place in countries such as Costa Rica, Australia, Kenya, Estonia, and Sweden.

Related terms

Sustainable tourism

A Canopy Walkway at Kakum National Park in Ghana, ensuring that tourists have least direct impact on the surrounding ecology. The visitor park received the Global Tourism for Tomorrow Award the following year.

Sustainable tourism is a concept that covers the complete tourism experience, including concern for economic, social and environmental issues as well as attention to improving tourists' experiences and addressing the needs of host communities. Sustainable tourism should embrace concerns for environmental protection, social equity, and the quality of life, cultural diversity, and a dynamic, viable economy delivering jobs and prosperity for all. It has its roots in sustainable development and there can be some confusion as to what "sustainable tourism" means. There is now broad consensus that tourism should be sustainable. In fact, all forms of tourism have the potential to be sustainable if planned, developed and managed properly. Tourist development organizations are promoting sustainable tourism practices in order to mitigate negative effects caused by the growing impact of tourism, for example its environmental impacts.

The United Nations World Tourism Organization emphasized these practices by promoting sustainable tourism as part of the Sustainable Development Goals, through programs like the International Year for Sustainable Tourism for Development in 2017. There is a direct link between sustainable tourism and several of the 17 Sustainable Development Goals (SDGs). Tourism for SDGs focuses on how SDG 8 ("decent work and economic growth"), SDG 12 ("responsible consumption and production") and SDG 14 ("life below water") implicate tourism in creating a sustainable economy. According to the World Travel & Tourism Travel, tourism constituted "10.3 percent to the global gross domestic product, with international tourist arrivals hitting 1.5 billion marks (a growth of 3.5 percent) in 2019" and generated $1.7 trillion export earnings yet, improvements are expected to be gained from suitable management aspects and including sustainable tourism as part of a broader sustainable development strategy.

Improving sustainability

Principles

Ecotourism in both terrestrial and marine ecosystems can benefit conservation, provided the complexities of history, culture, and ecology in the affected regions are successfully navigated. Catherine Macdonald and colleagues identify the factors which determine conservation outcome, namely whether: animals and their habits are sufficiently protected; conflict between people and wildlife is avoided or at least suitably mitigated; there is good outreach and education of the local population into the benefits of ecotourism; there is effective collaboration with stakeholders in the area; and there is proper use of the money generated by ecotourism to conserve the local ecology. They conclude that ecotourism works best to conserve predators when the tourism industry is supported both politically and by the public, and when it is monitored and controlled at local, national, and international levels.

Regulation and accreditation

Because the regulations of ecotourism may be poorly implemented, ecologically destructive greenwashed operations like underwater hotels, helicopter tours, and wildlife theme parks can be categorized as ecotourism along with canoeing, camping, photography, and wildlife observation. The failure to acknowledge responsible, low-impact ecotourism puts legitimate ecotourism companies at a competitive disadvantage.

Management strategies to mitigate destructive operations include but are not limited to establishing a carrying capacity, site hardening, sustainable design, visitation quotas, fees, access restrictions, and visitor education.

Many environmentalists have argued for a global standard that can be used for certification, differentiating ecotourism companies based on their level of environmental commitment, creating a standard to follow. A national or international regulatory board would enforce accreditation procedures, with representation from various groups including governments, hotels, tour operators, travel agents, guides, airlines, local authorities, conservation organizations, and non-governmental organizations. The decisions of the board would be sanctioned by governments, so that non-compliant companies would be legally required to disassociate themselves from the use of the ecotourism brand.

In 1998, Crinion suggested a Green Stars System, based on criteria including a management plan, benefit for the local community, small group interaction, education value and staff training. Ecotourists who consider their choices would be confident of a genuine ecotourism experience when they see the higher star rating.

In 2008 the Global Sustainable Tourism Council Criteria was launched at the IUCN World Conservation Congress. The Criteria, managed by the Global Sustainable Tourism Council, created a global standard for sustainable travel and tourism and includes criteria and performance indicators for destinations, tour operators and hotels. The GSTC provides accreditation through a third-party to Certification Bodies to legitimize claims of sustainability.

Environmental impact assessments could also be used as a form of accreditation. Feasibility is evaluated from a scientific basis, and recommendations could be made to optimally plan infrastructure, set tourist capacity, and manage the ecology. This form of accreditation is more sensitive to site-specific conditions.

Some countries have their own certification programs for ecotourism. Costa Rica, for example, runs the GSTC-Recognized Certification of Sustainable Tourism (CST) program, which is intended to balance the effect that business has on the local environment. The CST program focuses on a company's interaction with natural and cultural resources, the improvement of quality of life within local communities, and the economic contribution to other programs of national development. CST uses a rating system that categorizes a company based upon how sustainable its operations are. CST evaluates the interaction between the company and the surrounding habitat; the management policies and operation systems within the company; how the company encourages its clients to become an active contributor towards sustainable policies; and the interaction between the company and local communities/the overall population. Based upon these criteria, the company is evaluated for the strength of its sustainability. The measurement index goes from 0 to 5, with 0 being the worst and 5 being the best.

Labels and certification

Over 50 ecolabels on tourism exist. These include (but are not limited to):

  • Austrian Ecolabel for Tourism
  • Asian Ecotourism Standard for Accommodations (AESA)
  • Eco-certification Malta
  • EarthCheck Australia
  • Ecotourism Australia
  • Ecotourism Ireland
  • Ecotourism Kenya
  • European Ecotourism Labelling Standard (EETLS)
  • Korean Ecotourism Standard

Guidelines and education

Ecotour guide stands on a kayak spotting dolphins and manatees, around Lido Key

An environmental protection strategy must address the issue of ecotourists removed from the cause-and-effect of their actions on the environment. More initiatives should be carried out to improve their awareness, sensitize them to environmental issues, and care about the places they visit.

Tour guides are an obvious and direct medium to communicate awareness. With the confidence of ecotourists and intimate knowledge of the environment, tour guides can actively discuss conservation issues. Informing ecotourists about how their actions on the trip can negatively impact their environment and the local people. A tour guide training program in Costa Rica's Tortuguero National Park has helped mitigate negative environmental impacts by providing information and regulating tourists on the parks' beaches used by nesting endangered sea turtles.

Small scale, slow growth and local control

The underdevelopment theory of tourism describes a new form of imperialism by multinational corporations that control ecotourism resources. These corporations finance and profit from the development of large scale ecotourism that causes excessive environmental degradation, loss of traditional culture and way of life, and exploitation of local labor. In Zimbabwe and Nepal's Annapurna region, where underdevelopment is taking place, more than 90 percent of ecotourism revenues are expatriated to the parent countries, and less than 5 percent go into local communities.

The lack of sustainability highlights the need for small scale, slow growth, and locally based ecotourism. Local peoples have a vested interest in the well-being of their community, and are therefore more accountable to environmental protection than multinational corporations, though they receive very little of the profits. The lack of control, westernization, adverse impacts to the environment, loss of culture and traditions outweigh the benefits of establishing large scale ecotourism. Additionally, culture loss can be attributed to cultural commodification, in which local cultures are commodified in order to make a profit.

The increased contributions of communities to locally managed ecotourism create viable economic opportunities, including high-level management positions, and reduce environmental issues associated with poverty and unemployment. Because the ecotourism experience is marketed to a different lifestyle from large scale ecotourism, the development of facilities and infrastructure does not need to conform to corporate Western tourism standards, and can be much simpler and less expensive. There is a greater multiplier effect on the economy, because local products, materials, and labor are used. Profits accrue locally and import leakages are reduced. The Great Barrier Reef Park in Australia reported over half of a billion dollars of indirect income in the area and added thousands of indirect jobs between 2004 and 2005. However, even this form of tourism may require foreign investment for promotion or start-up. When such investments are required, it is crucial for communities to find a company or non-governmental organization that reflects the philosophy of ecotourism; sensitive to their concerns and willing to cooperate at the expense of profit. The basic assumption of the multiplier effect is that the economy starts off with unused resources, for example, that many workers are cyclically unemployed and much of industrial capacity is sitting idle or incompletely utilized. By increasing demand in the economy, it is then possible to boost production. If the economy was already at full employment, with only structural, frictional, or other supply-side types of unemployment, any attempt to boost demand would only lead to inflation. For various laissez-faire schools of economics which embrace Say's Law and deny the possibility of Keynesian inefficiency and under-employment of resources, therefore, the multiplier concept is irrelevant or wrong-headed.

As an example, consider the government increasing its expenditure on roads by $1 million, without a corresponding increase in taxation. This sum would go to the road builders, who would hire more workers and distribute the money as wages and profits. The households receiving these incomes will save part of the money and spend the rest on consumer goods. These expenditures, in turn, will generate more jobs, wages, profits, and so on with the income and spending circulating around the economy.

The multiplier effect arises because of the induced increases in consumer spending which occur due to the increased incomes — and because of the feedback into increasing business revenues, jobs, and income again. This process does not lead to an economic explosion not only because of the supply-side barriers at potential output (full employment) but because at each "round", the increase in consumer spending is less than the increase in consumer incomes. That is, the marginal propensity to consume (MPC) is less than one, so that each round some extra income goes into saving, leaking out of the cumulative process. Each increase in spending is thus smaller than that of the previous round, preventing an explosion.

Efforts to preserve ecosystems at risk

Some of the world's most exceptional biodiversity is located in the Galapagos Islands. These islands were designated a UNESCO World Heritage site in 1979, then added to UNESCO's List of World Heritage in Danger in 2007. IGTOA is a non-profit dedicated to preserving this unique living laboratory against the challenges of invasive species, human impact, and tourism. For travelers who want to be mindful of the environment and the impact of tourism, it is recommended to utilize an operator that is endorsed by a reputable ecotourism organization. In the case of the Galapagos, IGTOA has a list of the world's premiere Galapagos Islands tour companies dedicated to the lasting protection and preservation of the destination.

Natural resource management

Natural resource management can be utilized as a specialized tool for the development of ecotourism. There are several places throughout the world where a number of natural resources are abundant, but with human encroachment and habitats, these resources are depleting. Without the sustainable use of certain resources, they are destroyed, and floral and fauna species are becoming extinct. Ecotourism programs can be introduced for the conservation of these resources. Several plans and proper management programs can be introduced so that these resources remain untouched, and there are many organizations–including nonprofits–and scientists working on this field.

Natural resources of hill areas like Kurseong in West Bengal are plenty in number with various flora and fauna, but tourism for business purpose poised the situation. Researchers from Jadavpur University are presently working in this area for the development of ecotourism to be used as a tool for natural resource management.

In Southeast Asia government and nongovernmental organizations are working together with academics and industry operators to spread the economic benefits of tourism into the kampungs and villages of the region. A recently formed alliance, the South-East Asian Tourism Organisation (SEATO), is bringing together these diverse players to discuss resource management concerns.

A 2002, summit held in Quebec led to the 2008 Global Sustainable Tourism Criteria–a collaborative effort between the UN Foundation and other advocacy groups. The criteria, which are voluntary, involve the following standards: "effective sustainability planning, maximum social and economic benefits for local communities, minimum negative impacts on cultural heritage, and minimum negative impacts on the environment." There is no enforcing agency or system of punishments.for summit.

Impact on Indigenous people and Indigenous land

Valorization of the Indigenous territories can be important for designation as a protected area, which can deter threats such as deforestation. Ecotourism can help bring in revenue for indigenous peoples.

However, there needs to be a proper business plan and organizational structure, which helps to ensure that the generated money from ecotourism indeed flows towards the Indigenous peoples themselves, and the protection of the Indigenous territory. Debates around ecotourism focus on how profits off of Indigenous lands are enjoyed by international tourist companies, who do not share back with the people to whom those lands belong. Ecotourism offers a tourist-appealing experience of the landscape and environment, one that is different from the experience of the residents; it commodifies the lives of Indigenous people and their land which is not fair to its inhabitants.

Indigenous territories are managed by governmental services (i.e. FUNAI in Brazil, ...) and these governmental services can thus decide whether or not to implement ecotourism in these Indigenous territories.

Ecotourism can also bring in employment to the local people (which may be Indigenous people). Protected areas for instance require park rangers, and staff to maintain and operate the ecolodges and accommodation used by tourists. Also the traditional culture can act as a tourist attraction, and can create a source of revenue by asking payment for the showing of performances (i.e. traditional dance, ...) Ecotourism can also help mitigate deforestation that happens when local residents, under economic stress, clear lands and create smallholder plots to grow cash crops. Such land clearing hurts the environment. Ecotourism can be a sustainable and job-creating alternative for local populations.

Depending on how protected areas are set up and handled, it can lead to local people losing their homes, and mostly with no compensation. Pushing people onto marginal lands with harsh climates, poor soils, lack of water, and infested with livestock and disease does little to enhance livelihoods even when a proportion of ecotourism profits are directed back into the community. Harsh survival realities and deprivement of traditional use of land and natural resources by local people can occur. Local Indigenous people may also get a strong resentment towards the change, especially if tourism has been allowed to develop with virtually no controls. This, as it can lead to too many lodges being built, and tourist vehicles may drive off-track and harass the wildlife, if no control mechanisms have been put in place and tourist vehicles can indeed be used. Vehicle use may erode and degrade land".

There is a longstanding failure by the Peruvian government to acknowledge and protect Indigenous lands, and therefore the Indigenous peoples have been forced to protect their own land. The land has a better chance of staying safe and free from deforestation if the people who care about it are the ones looking over it.

Criticism

Definition

In the continuum of tourism activities that stretch from conventional tourism to ecotourism, there has been a lot of contention to the limit at which biodiversity preservation, local social-economic benefits, and environmental impact can be considered "ecotourism". For this reason, environmentalists, special interest groups, and governments define ecotourism differently. Environmental organizations have generally insisted that ecotourism is nature-based, sustainably managed, conservation supporting, and environmentally educated. The tourist industry and governments, however, focus more on the product aspect, treating ecotourism as equivalent to any sort of tourism based in nature. As a further complication, many terms are used under the rubric of ecotourism. Nature tourism, low impact tourism, green tourism, bio-tourism, ecologically responsible tourism, and others have been used in literature and marketing, although they are not necessarily synonymous with ecotourism.

The problems associated with defining ecotourism have often led to confusion among tourists and academics. Many problems are also subject of considerable public controversy and concern because of green washing, a trend towards the commercialization of tourism schemes disguised as sustainable, nature based, and environmentally friendly ecotourism. According to McLaren, these schemes are environmentally destructive, economically exploitative, and culturally insensitive at its worst. They are also morally disconcerting because they mislead tourists and manipulate their concerns for the environment. The development and success of such large scale, energy intensive, and ecologically unsustainable schemes are a testament to the tremendous profits associated with being labeled as ecotourism.

Negative impact

Ecotourism has become one of the fastest-growing sectors of the tourism industry. One definition of ecotourism is "the practice of low-impact, educational, ecologically and culturally sensitive travel that benefits local communities and host countries". Many of the ecotourism projects are not meeting these standards. Even if some of the guidelines are being executed, the local communities are still facing many of the negative impacts.The other negative side of ecotourism is that it transforms nature and the environment into commodities people are interested in paying and visiting. When the environment becomes a product with economic value, people try to advertise and sell it. Some of the ecotourism sites are turning to private sectors, and the government cut off their funding. Hence, they are obligated to make money on their own. Private natural parks and sites are looking for their own advantage by advertising the soundness of natural parks or coastal marines in the Caribbean. They try to show they are protecting nature and attract people interested In ecotourism. However, they will focus on the phenomenon that might be more interesting for tourists and neglect other aspects of nature when they prioritize their profits. Consequently, this policy will result in abandoning rich ecological sites or destroying those valuable sites. For example, in Montego Bay, hotel staff cut the seagrass that appeared to drive back tourists; conversely, they are crucial for local nutrient cycles.

The other problem is that the companies try to hide the truth behind the ecotourism to maintain their profit. They don't cover the fact that traveling from other countries to the natural sites burns extensive amounts of aircraft fuel. In Montego Bay and Negril, a considerable amount of run-off is released to the coastal water produced directly or indirectly by ecotourists. Hotels in Jamaica release much more wastewater than a city. The tourists generate a lot of waste that ends up in the coastal water. The indirect effect of ecotourism in Jamaica is that many people migrated to the town near the natural site because of the more job opportunities due to construction increase, resulting in destroying the environment. South Africa is one of the countries that is reaping significant economic benefits from ecotourism, but the negative effects far outweigh the positive—including forcing people to leave their homes, gross violations of fundamental rights, and environmental hazards—far outweigh the medium-term economic benefits. A tremendous amount of money and human resources continue to be used for ecotourism despite unsuccessful outcomes, and even more, money is put into public relation campaigns to dilute the effects of criticism. Ecotourism channels resources away from other projects that could contribute more sustainable and realistic solutions to pressing social and environmental problems. "The money tourism can generate often ties parks and managements to ecotourism". But there is a tension in this relationship because ecotourism often causes conflict and changes in land-use rights, fails to deliver promises of community-level benefits, damages environments, and has many other social impacts. Indeed, many argue repeatedly that ecotourism is neither ecologically nor socially beneficial, yet it persists as a strategy for conservation and development due to the large profits. While several studies are being done on ways to improve the ecotourism structure, some argue that these examples provide a rationale for stopping it altogether. However, there are some positive examples, among them the Kavango-Zambezi Transfrontier Conservation Area (KAZA) and the Virunga National Park, as judged by WWF.

The ecotourism system exercises tremendous financial and political influence. The evidence above shows that a strong case exists for restraining such activities in certain locations. Funding could be used for field studies aimed at finding alternative solutions to tourism and the diverse problems Africa faces in result of urbanization, industrialization, and the overexploitation of agriculture. At the local level, ecotourism has become a source of conflict over control of land, resources, and tourism profits. In this case, ecotourism has harmed the environment and local people and has led to conflicts over profit distribution. In a perfect world, more efforts would be made towards educating tourists of the environmental and social effects of their travels. Very few regulations or laws stand in place as boundaries for the investors in ecotourism. These should be implemented to prohibit the promotion of unsustainable ecotourism projects and materials which project false images of destinations, demeaning local and indigenous culture.

Though conservation efforts in East Africa are indisputably serving the interests of tourism in the region it is important to make the distinction between conservation acts and the tourism industry. Eastern African communities are not the only of developing regions to experience economic and social harms from conservation efforts. Conservation in the Southwest Yunnan Region of China has similarly brought drastic changes to traditional land use in the region. Prior to logging restrictions imposed by the Chinese Government the industry made up 80 percent of the regions revenue. Following a complete ban on commercial logging the indigenous people of the Yunnan region now see little opportunity for economic development. Ecotourism may provide solutions to the economic hardships suffered from the loss of industry to conservation in the Yunnan in the same way that it may serve to remedy the difficulties faced by the Maasai. As stated, the ecotourism structure must be improved to direct more money into host communities by reducing leakages for the industry to be successful in alleviating poverty in developing regions, but it provides a promising opportunity.

Drumm and Moore (2002) discuss the price increase and economic leakage in their paper; saying that prices might augment since the visitors are more capable to pay higher rates for goods and services in opposition to the locals. Also, they have mentioned two solutions regarding the previous issue: (1) either a two pricing system represented as two separate price lists (the first for the locals and the second for the tourists with respect to the local's purchase power ability); (2) design unique goods and services subject only or the tourists’ consumption. Leakage appears when international investors import foreign products instead of using local resources; thus, the tourists will be using international products and in-turn contributing to the outside economy rather than the local one (Drumm & Moore, 2002).

Direct environmental impacts

Ecotourism operations occasionally fail to live up to conservation ideals. It is sometimes overlooked that ecotourism is a highly consumer-centered activity, and that environmental conservation is a means to further economic growth.

Although ecotourism is intended for small groups, even a modest increase in population, however temporary, puts extra pressure on the local environment and necessitates the development of additional infrastructure and amenities. The construction of water treatment plants, sanitation facilities, and lodges come with the exploitation of non-renewable energy sources and the utilization of already limited local resources. The conversion of natural land to such tourist infrastructure is implicated in deforestation and habitat deterioration of butterflies in Mexico and squirrel monkeys in Costa Rica. In other cases, the environment suffers because local communities are unable to meet the infrastructure demands of ecotourism. The lack of adequate sanitation facilities in many East African parks results in the disposal of campsite sewage in rivers, contaminating the wildlife, livestock, and people who draw drinking water from it.

Aside from environmental degradation with tourist infrastructure, population pressures from ecotourism also leaves behind garbage and pollution associated with the Western lifestyle. An example of this is seen with ecotourism in Antarctica. Since it is such a remote location, it takes a lot of fuel to get there; resulting in ships producing large pollution through waste disposal and green house gas emissions. Additionally, there is a potential for oil spills from damaged ships traversing through aggressive waters filled with natural obstacles such as icebergs. Although ecotourists claim to be educationally sophisticated and environmentally concerned, they rarely understand the ecological consequences of their visits and how their day-to-day activities append physical impacts on the environment. As one scientist observes, they "rarely acknowledge how the meals they eat, the toilets they flush, the water they drink, and so on, are all part of broader regional economic and ecological systems they are helping to reconfigure with their very activities." Nor do ecotourists recognize the great consumption of non-renewable energy required to arrive at their destination, which is typically more remote than conventional tourism destinations. For instance, an exotic journey to a place 10,000 kilometers away consumes about 700 liters of fuel per person.

Ecotourism activities are, in and of themselves, issues in environmental impact because they may disturb fauna and flora. Ecotourists believe that because they are only taking pictures and leaving footprints, they keep ecotourism sites pristine, but even harmless-sounding activities such as nature hikes can be ecologically destructive. In the Annapurna Circuit in Nepal, ecotourists have worn down the marked trails and created alternate routes, contributing to soil impaction, erosion, and plant damage. Where the ecotourism activity involves wildlife viewing, it can scare away animals, disrupt their feeding and nesting sites, or acclimate them to the presence of people. In Kenya, wildlife-observer disruption drives cheetahs off their reserves, increasing the risk of inbreeding and further endangering the species. In a study done from 1995 to 1997 off the Northwestern coast of Australia, scientists found that whale sharks' tolerance for divers and swimmers decreased. The whale sharks showed an increase in behaviors over the course of the study, such as diving, porpoising, banking, and eye rolling that are associated with distress and attempt to avoid the diver. The average time the whale sharks spent with the divers in 1995 was 19.3 minutes, but in 1997 the average time the whale sharks spent with the divers was 9.5 minutes. There was also an increase in recorded behaviors from 56% of the sharks showing any sort of diving, porpoising, eye rolling or banking in 1995 to 70.7% in 1997. Some whale sharks were also observed to have scars that were consistent with being struck by a boat.

Environmental hazards

The industrialization, urbanization and agricultural practices of human society are having a serious impact on the environment. Ecotourism is now also considered to be playing a role in environmental depletion including deforestation, disruption of ecological life systems and various forms of pollution, all of which contribute to environmental degradation. For example, the number of motor vehicles crossing a park increases as tour drivers search for rare species. The number of roads disrupts the grass cover, which has serious consequences on plant and animal species. These areas also have a higher rate of disturbances and invasive species due to increasing traffic off of the beaten path into new, undiscovered areas. Ecotourism also has an effect on species through the value placed on them. "Certain species have gone from being little known or valued by local people to being highly valued commodities. The commodification of plants may erase their social value and lead to overproduction within protected areas. Local people and their images can also be turned into commodities". Kamuaro points out the relatively obvious contradiction that any commercial venture into unspoiled, pristine land inevitably means a higher pressure on the environment. The people who live in the areas now becoming ecotourism spots have very different lifestyles than those who come to visit. Ecotourism has created many debates based on if the economic benefits are worth the possible environmental sacrifices.

Who benefits?

Most forms of ecotourism are owned by foreign investors and corporations that provide few benefits to the local people. An overwhelming majority of profits are put into the pockets of investors instead of reinvestment into the local economy or environmental protection leading to further environmental degradation. The limited numbers of local people who are employed in the economy enter at its lowest level and are unable to live in tourist areas because of meager wages and a two-market system.

In some cases, the resentment by local people results in environmental degradation. As a highly publicized case, the Maasai nomads in Kenya killed wildlife in national parks but are now helping the national park to save the wildlife to show aversion to unfair compensation terms and displacement from traditional lands. The lack of economic opportunities for local people also constrains them to degrade the environment as a means of sustenance. The presence of affluent ecotourists encourage the development of destructive markets in wildlife souvenirs, such as the sale of coral trinkets on tropical islands and animal products in Asia, contributing to illegal harvesting and poaching from the environment. In Suriname, sea turtle reserves use a very large portion of their budget to guard against these destructive activities.

Eviction of indigenous people

Fortress conservation is a conservation model based on the belief that biodiversity protection is best achieved by creating protected areas where ecosystems can function in isolation from human disturbance. It is argued that money generated from ecotourism is the motivating factor to drive indigenous inhabitants off the land. Up to 250,000 people worldwide have been forcibly evicted from their homes to make way for conservation projects since 1990, according to the UN special rapporteur on the rights of indigenous peoples.

Mismanagement by government

While governments are typically entrusted with the administration and enforcement of environmental protection, they often lack the commitment or capability to manage ecotourism sites. The regulations for environmental protection may be vaguely defined, costly to implement, hard to enforce, and uncertain in effectiveness. Government regulatory agencies, are susceptible to making decisions that spend on politically beneficial but environmentally unproductive projects. Because of prestige and conspicuousness, the construction of an attractive visitor's center at an ecotourism site may take precedence over more pressing environmental concerns like acquiring habitat, protecting endemic species, and removing invasive ones. Finally, influential groups can pressure, and sway the interests of the government to their favor. The government and its regulators can become vested in the benefits of the ecotourism industry which they are supposed to regulate, causing restrictive environmental regulations and enforcement to become more lenient.

Management of ecotourism sites by private ecotourism companies offers an alternative to the cost of regulation and deficiency of government agencies. It is believed that these companies have a self-interest in limited environmental degradation because tourists will pay more for pristine environments, which translates to higher profit. However, theory indicates that this practice is not economically feasible and will fail to manage the environment.

The model of monopolistic competition states that distinctiveness will entail profits, but profits will promote imitation. A company that protects its ecotourism sites is able to charge a premium for the novel experience and pristine environment. But when other companies view the success of this approach, they also enter the market with similar practices, increasing competition and reducing demand. Eventually, the demand will be reduced until the economic profit is zero. A cost-benefit analysis shows that the company bears the cost of environmental protection without receiving the gains. Without economic incentive, the whole premise of self-interest through environmental protection is quashed; instead, ecotourism companies will minimize environment related expenses and maximize tourism demand.

The tragedy of the commons offers another model for economic unsustainability from environmental protection, in ecotourism sites utilized by many companies. Although there is a communal incentive to protect the environment, maximizing the benefits in the long run, a company will conclude that it is in their best interest to utilize the ecotourism site beyond its sustainable level. By increasing the number of ecotourists, for instance, a company gains all the economic benefit while paying only a part of the environmental cost. In the same way, a company recognizes that there is no incentive to actively protect the environment; they bear all the costs, while the benefits are shared by all other companies. The result, again, is mismanagement.

Taken together, the mobility of foreign investment and lack of economic incentive for environmental protection means that ecotourism companies are disposed to establishing themselves in new sites once their existing one is sufficiently degraded.

In addition, the systematic literature review conducted by Cabral and Dhar (2019) have identified several challenges due to slow progression of ecotourism initiatives such as (a) economic leakages, (b) lack of government involvement, (c) skill deficiency among the local communities, (d) absence of disseminating environmental education, (e) sporadic increase in pollution, (f) conflict between tourism management personnel and local communities and (g) inadequate infrastructure development.

Case studies

The purpose of ecotourism is to engage tourists in low impact, non-consumptive and locally oriented environments in order to maintain species and habitats — especially in underdeveloped regions. While some ecotourism projects, including some found in the United States, can support such claims, many projects have failed to address some of the fundamental issues that nations face in the first place. Consequently, ecotourism may not generate the very benefits it is intended to provide to these regions and their people, and in some cases leaving economies in a state worse than before.

The following case studies illustrate the rising complexity of ecotourism and its impacts, both positive and negative, on the environment and economies of various regions in the world.

Cultural depictions of spiders

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cultural_depictions_of_spiders

Throughout history, spiders have been depicted in popular culture, mythology and in symbolism. From Greek mythology to African folklore, the spider has been used to represent a variety of things, and endures into the present day with characters such as Shelob from The Lord of the Rings and Spider-Man from the eponymous comic series. It is also a symbol of mischief and malice for its toxic venom and the slow death it causes, which is often seen as a curse. In addition, the spider has inspired creations from an ancient geoglyph to a modern steampunk spectacle. Spiders have been the focus of fears, stories and mythologies of various cultures for centuries.

The spider has symbolized patience and persistence due to its hunting technique of setting webs and waiting for its prey to become ensnared. Numerous cultures attribute the spider's ability to spin webs with the origin of spinning, textile weaving, basket weaving, knotwork and net making. Spiders are associated with creation myths because they seem to weave their own artistic worlds. Philosophers often use the spider's web as a metaphor or analogy, and today terms such as the Internet or World Wide Web evoke the inter-connectivity of a spider web.

In folklore and mythology

The spider, along with its web, is featured in mythological fables, cosmology, artistic spiritual depictions, and in oral traditions throughout the world since ancient times. The spider was syncretically associated with the goddess Neith of Ancient Egypt in her aspect as spinner and weaver of destiny, this link continuing later through the Babylonian Ishtar and the Greek Arachne, who was later equated as the Roman goddess Minerva.

Near East

Uttu, the ancient Sumerian goddess of weaving, was envisioned as a spider spinning her web. According to the myth of Enki and Ninsikila, she was the daughter of the water god Enki. After being warned by Enki's wife Ninhursag that he would attempt to seduce her, Uttu ensconced herself inside her web, but agreed to let Enki in after he promised to marry her and give her fresh produce as a marriage gift. After giving Uttu the produce, Enki intoxicated her with beer and raped her. Ninhursag heard Uttu's screams and rescued her, removing Enki's semen from her vagina and planting it in the ground to produce eight previously nonexistent plants.

An Islamic oral tradition holds that during the Hijra, the journey from Mecca to Medina, Muhammad and his companion Abu Bakr were being pursued by Quraysh soldiers, and they decided to take refuge in the Cave of Thawr. The tale goes on to say that Allah commanded a spider to weave a web across the opening of the cave. After seeing the spider's web, the Quraysh passed the cave by, since Muhammad's entry to the cave would have broken the web. Since then, it has been held in many Muslim traditions that a spider, if not holy, is at least to be respected. A similar story occurs in the Jewish tradition, where it is David who is being chased by King Saul. David hides in a cave, and Saul and his men do not bother to search the cave because, while David was hiding inside, a spider had spun a web over the mouth of the cave.

Ancient Greece and Rome

A notable ancient legend from the Western canon that explains the origin of the spider comes from the Greek story of the weaving competition between Athena the goddess, and Arachne, sometimes described as a princess. This story may have originated in Lydian mythology; but the myth, briefly mentioned by Virgil in 29 BC, is known from the later Greek mythos after Ovid wrote the poem Metamorphoses between the years AD 2 and 8. The Greek "arachne" (αράχνη) means "spider", and is the origin of Arachnida, the spiders' taxonomic class.

Arachne depicted as a half-spider half-human in Gustave Doré's illustration for an 1861 edition of Dante's Purgatorio

This myth tells of Arachne, the daughter of a famous Tyrian purple wool dyer in Hypaepa of Lydia. Due to her father's skill with cloth dyeing, Arachne became adept in the art of weaving. Eventually she began to consider herself to be a greater weaver than the goddess Athena herself, and challenged the goddess to a weaving contest to prove her superior skill. Athena wove the scene of her victory over Poseidon that had earned her the patronage of Athens, while Arachne wove a tapestry featuring many episodes of infidelity among the Gods of Olympus, which angered Athena. The goddess conceded that Arachne's weaving was flawless, but she was infuriated by the mortal's pride. In a final moment of anger, Athena destroyed Arachne's tapestry and loom with her shuttle and cursed Arachne to live with extreme guilt. Out of sadness, Arachne soon hanged herself. Taking pity on her, Athena brought her back to life transformed as a spider, using the poison aconite; "—and ever since, Arachne, as a spider, weaves her web."

The scholar Robert Graves proposed Ovid's tale may have its roots in the commercial rivalry between the Athenian citizenry of Greece and that of Miletus in Asia Minor, which flourished around 2000 BC. In Miletus, the spider may have been an important figure; seals with spider emblems have been recovered there.

Africa

In African mythology, the spider is personified as a trickster character in African traditional folklore. The most popular version of the West African spider trickster is Kwaku Ananse of the Ashanti, anglicized as Aunt Nancy (or Sister Nancy) in the West Indies and some other parts of the Americas, to name a few of many incarnations. Stories of Ananse became such a prominent and familiar part of Ashanti oral culture that the word Anansesem—"spider tales"—came to embrace all kinds of fables. This fed into the Anansi toree or "spider tales"; stories that were brought over from Africa and told to children of Maroon people and other Africans in the diaspora. These tales are allegorical stories that often also teach a moral lesson. Major A.J.N. Tremearne observed that the Hausa also view the spider with high esteem as the most cunning of all animals and the king of all stories, even employing similar narrative storytelling devices of the Akan-Ashanti by attributing each of them to the spider, identified as Gizzo or Gizo in their indigenous language. Author Neil Gaiman also popularised the spider god Anansi in his book, Anansi Boys, where the protagonist learns that the trickster god was his father.

Americas

Spider depicted on a shell gorget by the Stone Grave people, from a mound on Fain's Island, Tennessee
 
Ancient Moche people of Peru depict spiders in their art, such as this Larco Museum ceramic, ca. 300 CE.

North American cultures have traditionally depicted spiders. The Native American Lakota people's oral tradition also includes a spider-trickster figure, which is known by several names. As chronicled in the legend of The "Wasna" (Pemmican) Man and the Unktomi (Spider), a man encounters a hungry spider family, and the hero Stone Boy is tricked out of his fancy clothes by Unktomi, a trickster spider figure. In some Native American myths, the spider is also seen in the legend about the origin of the constellation Ursa Major. The constellation was seen as seven men transformed into stars and climbing to paradise by unrolling a spider's web. The Hopi have the creation myth of Spider Grandmother. In this story, Spider Grandmother thought the world into existence through the conscious weaving of her webs. Spider Grandmother also plays an important role in the creation mythology of the Navajo, and there are stories relating to Spider Woman in the heritage of many Southwestern native cultures as a powerful helper and teacher. In Mesoamerica, the Great Goddess of Teotihuacan may represent a similar figure.

The South American Moche people of ancient Peru worshiped nature; they placed emphasis on animals and often depicted spiders in their art. The people of the Nazca culture created expansive geoglyphs, including a large depiction of a spider on the Nazca plain in southern Peru. The purpose or meaning of the so-called "Nazca lines" is still uncertain. An adobe spider-god temple of the Cupisnique culture was discovered in the Lambayeque Region of Peru. It is part of the Ventarron temple complex and is known as Collud. The Cupisnique spider deity was associated with hunting nets, textiles, war, and power. One image depicts spider deities holding nets filled with decapitated human heads.

Oceania

Spiders are depicted in Indigenous Australian art, in rock and bark paintings, and for clan totems. Spiders in their webs are associated with a sacred rock in central Arnhem Land on the Burnungku clan estate of the Rembarrnga/Kyne people. Their totem design is connected with a major regional ceremony, providing a connection with neighboring clans that also have spider totems in their rituals. Nareau, the Lord Spider, created the universe, according to the traditional Cosmology of Oceania's Kiribati islanders of the Tungaru archipelago (Gilbert Islands); similarly, Areop-Enap ("Old Spider") plays an important part in the creation myth of the traditional Nauru islanders of Micronesia.

Asia

Apparition of the Spider Princess
Depicting a Tsuchigumo (top right)
Woodblock print by Yoshitoshi, 1887

The Tsuchigumo (translated as "Earth spiders") of Japan, is a mythical, supernatural creature faced by the legendary Minamoto no Raiko. Depending on the version of the story, the Tsuchigumo was able to take the visage of either a boy or a woman. In one version, while on a search for a mythical giant skull, Raiko is lured to a dilapidated house using an illusion of a floating skull. Raiko and his companion Watanabe no Tsuna killed the Tsuchigumo at the end of the story, releasing spiders the size of children from its belly.

Another Japanese mythological spider figure is the Jorōgumo ("prostitute spider") which is portrayed as being able to transform into a seductive woman. In some instances, the Jorōgumo attempts to seduce and perhaps marry passing samurai. In other instances she is venerated as a goddess dwelling in the Jōren Falls who saves people from drowning. Her name also refers to a golden orb-spider species Trichonephila clavata (Jorō-gumo, which translates to "binding bride" or "whore spider").

In the Philippines, there is a Visayan folk tale version of The Spider and the Fly which explains why the spider hates the fly.

Post-classical Europe

The 10th-century Saint Conrad of Constance is sometimes represented as a bishop holding a chalice with a spider. According to this story, while he was celebrating Easter Mass, a spider fell into the chalice. Ignoring the commonly held belief of the time that all or most spiders were poisonous, as a token of faith, Conrad nevertheless drank the wine with the spider in it.

For King Robert the Bruce of Scotland, the spider is depicted as an inspirational symbol, according to an early 14th-century legend. The legend tells of Robert the Bruce's encounter with a spider during the time of a series of military failures against the English. One version tells that while taking refuge in a cave on Rathlin Island, he witnesses a spider continuously failing to climb its silken thread to its web. However, due to perseverance the spider eventually succeeds, demonstrating that "if at first you don't succeed, try, try and try again". Taking this as being symbolic of hope and perseverance, Bruce came out of hiding and eventually won Scotland's independence.

In Polish folklore and literature, Pan Twardowski - a sorcerer who made a deal with the Devil - is depicted as having escaped from the Devil who was taking him to Hell, and ending up living on the Moon, his only companion being a spider; from time to time Twardowski lets the spider descend to Earth on a thread and bring him news and gossip from the world below.

In philosophy

"Imagine a multidimensional spider's web in the early morning covered with dew drops. And every dew drop contains the reflection of all the other dew drops. And, in each reflected dew drop, the reflections of all the other dew drops in that reflection. And so ad infinitum. That is the Buddhist conception of the universe in an image."

Alan Watts, Following The Middle Way

In the Vedic philosophy of India, the spider is depicted as hiding the ultimate reality with the veils of illusion. Indra's net is used as a metaphor for the Buddhist concept of interpenetration, which holds that all phenomena are intimately connected. Indra's net has a multifaceted jewel at each vertex, and each jewel is reflected in all of the other jewels.

As related in the book Vermeer's Hat by historian Timothy Brook:

When Indra fashioned the world, he made it as a web, and at every knot in the web is tied a pearl. Everything that exists, or has ever existed, every idea that can be thought about, every datum that is true—every dharma, in the language of Indian philosophy—is a pearl in Indra's net. Not only is every pearl tied to every other pearl by virtue of the web on which they hang, but on the surface of every pearl is reflected every other jewel on the net. Everything that exists in Indra's web implies all else that exists.

In literature

The epic poem Metamorphoses, written by Ovid two millennia ago, includes the metamorphosis of Arachne. This was retold in Dante Alighieri's depiction as the half-spider Arachne in the second book of his Divine Comedy, Purgatorio.

The 2nd century novel A True Story includes a battle with giant spiders, as depicted in this 1894 illustration

Considered as the earliest known work of science fiction in Western literature, the 2nd-century satirical novel A True Story by Lucian of Samosata includes a battle between the People of the Moon and the People of the Earth featuring giant spiders that are bigger than the islands of Cyclades.

In the 15th century, the French king Louis XI acquired the nickname "the universal spider" (l'universelle aragne), from Georges Chastellain, a chronicler of the dukes of Burgundy, referring to the king's tendency to implement schemes and plans during his contention with Burgundy and the following conflicts with Charles the Bold who compared the king to a spider.

In the 16th-century Chinese folk novel, Wu Cheng'en's Journey to the West, the Buddhist monk Tang Sanzang's odyssey includes being trapped in a spider's cave and bound by beautiful women and many children, who are transformations of spiders.

Published in 1808, the poem Marmion by Walter Scott includes the popularly quoted line:

Oh! what a tangled web we weave
When first we practise to deceive!

The spider gained an evil reputation from the 1842 Biedermeier novella by Jeremias Gotthelf, The Black Spider. In this allegorical tale that was adapted to various media, the spider symbolizes evil works and represents the moral consequences of making a pact with the devil.

Atlach-Nacha is the creation of Clark Ashton Smith and first appeared in his short story "The Seven Geases" (1934). Atlach-Nacha resembles a huge spider with an almost-human face. In the story, Atlach-Nacha is the reluctant recipient of a human sacrifice given to it by the toad-god Tsathoggua.

Spiders serve as a recurring motif in the works of J. R. R. Tolkien. Tolkien included giant spiders in his 1937 book The Hobbit where they roamed Mirkwood, attacking and sometimes capturing the main characters. The character of Ungoliant is featured as a spiderlike entity, and as a personification of Night from his earliest writings. In The Lord of the Rings, the creature's final surviving daughter Shelob is encountered as Frodo and Sam move through the mountain pass of Cirith Ungol. Shelob was featured in the film adaption of the last book of the Lord of the Rings series. Although described as giant spiders, Tolkien gave them fictional attributes such as compound eyes, beaks and the spinning of black webs. He also resurrected the Old English words cob and lob for "spider".

A key element of Richard Matheson's novel The Shrinking Man and the film based on it The Incredible Shrinking Man is the struggle of the protagonist, shrunken to the size of an insect, with a voracious spider - ending with his waging an epic battle and killing the spider.

The 1952 children's novel Charlotte's Web by E. B. White is notable in its portrayal of the spider in a positive manner as a heroine rather than an object of fear or horror.

More recently, giant spiders have featured in books such as the 1998 fantasy novel Harry Potter and the Chamber of Secrets by J. K. Rowling. This book was later followed by a motion picture of the same name, using the giant spider Aragog from the novel as a supporting character and friend of groundskeeper, Hagrid. In Fantastic Beasts and Where to Find Them, a book about many of the creatures within the Wizarding World, these giant spiders are also known as Acromantulas.

William Wallace Denslow's illustrations for Little Miss Muffet, from a 1901 edition of Mother Goose

The spider is also found in modern children's tales. The nursery rhymes "Itsy Bitsy Spider" and "Little Miss Muffet" have spiders as focal characters. The poem "The Spider and the Fly" (1829) by Mary Howitt is a cautionary tale of seduction and betrayal which later inspired a 1949 film and a 1965 Rolling Stones song, each sharing the same title, as well as a 1923 cartoon by Aesop Fables Studio.

The poet Walt Whitman describes a ballooning spider in his 1868 poem, A Noiseless Patient Spider.

In comics and manga

In graphic novels, spiders are often adapted by superheroes or villains as their symbols or alter egos due to the arachnid's strengths and weaknesses. One of the most notable characters in comic book history has taken his identity from the spider, the Marvel comic book hero Spider-Man. Peter Parker was accidentally bitten by a radioactive spider and then, as Spider-Man, was able to scale tall buildings and shoot web fluid from a device attached to his wrist. Along with these abilities came super senses and instant reflexes. Writer Stan Lee and artist Steve Ditko originated this franchise. Due to the character's popularity, Spider-Man appeared in movies and various other media. In addition to Spider-Man, the Marvel Universe includes several subsequent characters using the spider as their patron; including Silk, Spider-Woman, Spider-Girl, the Scarlet Spider, Venom, Araña, the Black Widow, and the Tarantula. The DC Comics universe also include characters named Spider Girl and the Tarantula.

Many other comic book, manga and anime characters have taken the guise of a spider, such as the Black Spider from the Batman universe; in the Pokémon franchise, Spinarak and Ariados, Joltik and Galvantula, and Dewpider and Araquanid, are all variously based on spiders. In the Static Shock series, the titular character meets another superhero called Anansi the Spider in Africa. He takes his name from the African trickster god.

The light novel and manga series So I'm a Spider, So What?, the protagonist is turned into a spider at the beginning of the story. Trapped in a world based around Japanese role-playing game tropes, she makes use of webs, various types of traps and poison attacks, and her intellect to survive.

In film and television

Spiders have been present for many decades both in film and on television, predominantly in the horror genre. Those who suffer from arachnophobia, an acute fear of spiders, become particularly horrified. The spider web is used as a motif to adorn dark passageways, depicting the recesses of the unknown.

A spider is the calling card for the criminal gang in Fritz Lang's 1919~1920 serial, The Spiders

Spider themes are featured in early film history. In Fritz Lang's 1919 and 1920 The Spiders adventure series, a spider is the calling card for "The Spiders" criminal organization. Pan Si Dong (1927), 盘丝洞, (The Cave of the Silken Web) is a film adaptation of the classic tale of Xuánzàng's encounter from a chapter of the 16th-century Great Classical Novel, Journey to the West, and was remade as a 1967 Hong Kong cinema production.

Many horror films have featured the spider, including 1955's Tarantula!, exploiting America's fear of atomic radiation during the nuclear arms race, the 1975 low-budget cult film The Giant Spider Invasion, and Kingdom of the Spiders, a 1977 film starring William Shatner as a veterinarian who found himself facing a horde of spiders hiding in Verde Valley, Arizona.

The fear of spiders culminates in Arachnophobia, a 1990 movie in which spiders multiply in large numbers. On the other hand, a person who admires spiders is referred to as an "arachnophile"; such as Virginia, a demented orphan who likes to play deadly spider games in the black comedy horror B movie, Spider Baby.

The Godzilla franchise includes a giant spiderlike kaiju named Kumonga ("Spiga" in the English versions), first appearing in 1967's Son of Godzilla. The 1999 film Wild Wild West features a giant mechanical spider. Experiments with spiders in space tend to go horribly wrong, as with a DNA experiment on board a NASA space shuttle in the 2000 film Spiders, or mutant spiders from a derelict Soviet space station in the 2013 film Spiders 3D. Before there were Snakes on a Plane (2006), there were spiders on a plane in Tarantulas: The Deadly Cargo (1977). Radiation and spiders once again combine to wreak havoc in the 2002 film spoof Eight Legged Freaks, this time due to nuclear waste.

Several books featuring spiders have been adapted to film, including The Lord of the Rings: The Return of the King featuring Shelob and Harry Potter and the Chamber of Secrets with Aragog the Acromantula. Charlotte A. Cavatica's positive portrayal of a spider character can be seen in two full-length feature versions of Charlotte's Web. The first Charlotte's Web was a Hanna-Barbera musical animated film released in 1973, followed by a live-action 2006 film version of the original story. Walt Disney Pictures produced the 1996 film James and the Giant Peach based on the 1961 novel of the same name by Roald Dahl, in which the abused orphan James, who is only friends with a spider, finds more insect friends such as Spider and Centipede after entering a magical peach.

In Ingmar Bergman's 1961 Swedish film adaptation Through a Glass Darkly, the psychotic Karin believes she has an encounter with God as a spider. Surreal spider imagery symbolism and themes are featured prominently in the 2013 psychological thriller Enemy; director Denis Villeneuve's film adaptation of the novel The Double by José Saramago.

On television, the 1990 miniseries Stephen King's It is based on his novel It, where the now adult members of the Losers' club confront the giant spider form of Pennywise the Dancing Clown. The plot of the 2018 Doctor Who episode "Arachnids in the UK" revolves around an infestation of giant spiders that has occurred as the result of a scientific experiment.

In music

The Rolling Stones adapted themes from Mary Howitt's poem in their 1965 song "The Spider and the Fly". Released in 1966, "Boris the Spider" was the first song written by John Entwistle for The Who, and became a staple of their live concerts. "Spiderwebs" became a hit for No Doubt in 1995. Alice Cooper's 2008 concept album, Along Came a Spider is about a fictitious serial killer known as 'Spider', who wraps his victims in silk and cuts off one of their legs in order to create his own eight-legged arachnoid.

Other depictions

La Princesse roaming through Liverpool, England (September 2008)
 

Information technology terms such as the "web spider" (or "web crawler") and the World Wide Web imply the spiderlike connection of information accessed on the Internet.

A dance, the tarantella, refers to the purported victims of a bite from the spider Lycosa tarantula which were allegedly compelled to dance until they were exhausted.

Giant spider sculptures (11 feet tall and 22 feet across) described as "looming and powerful protectresses, yet are nurturing, delicate, and vulnerable" and a "favorite with children" have been found in Washington DC, Denver CO, and elsewhere. Even larger sculptures are found in places like Ottawa and Zürich. These sculptures, two series of six by Louise Bourgeois, can be seen at the National Gallery of Art, Denver Art Museum, London's Tate Modern and in a few other select sculpture gardens. The larger series is titled Maman and the other simply titled Spider. One Spider was sold at a Christie's auction house for over $10 million.

A four-day performance art spectacle in Liverpool (September 2008) featured La Princesse by the French performance art company La Machine. This giant steampunk spider climbed walls, stalked the streets and sprayed unwary citizens while in search of a nest.

Games and toys

Giant spiders appear in several role-playing games, such as Lolth, the Spider Queen of Dungeons & Dragons, and the first edition of Warcraft, where spiders are described as being "of staggering size—perhaps 15 feet around—with great furred body." In video games, spiders or spider-shaped foes are common, such as the Metroid series where the trilogy's antagonist, Metroid Prime, has a spiderlike Metroid as her primary physical form. This trilogy also includes the Ing, antagonists of Echoes, whose warrior forms resemble five-legged spiders. Atlach-Nacha is an H-game centered on a spiderlike demoness disguising herself as a human. In The Legend of Zelda series, giant spiders are a frequent foe. In particular, Ocarina of Time features large spiders named Skulltulas, and Twilight Princess has an enormous spider boss. Monster Hunter 4 introduced monster a called the Nerscylla, described in game as a "Temnoceran," based on the Chelicerate subphylum of arthropods, along with its subspecies, the Shrouded Nerscylla. An anthropomorphic spiderlike creature based on Little Miss Muffet named Muffet is featured in the 2015 video game Undertale. Giant spiders appear as hostile enemies in The Elder Scrolls V: Skyrim which were quickly modded into bears by the players.

In the Lego toyline Bionicle series, the Visorak horde is a species consisting of six spiderlike breeds. They are created by the Brotherhood of Makuta to conquer islands; they possess mutagenic venom and spin sticky green webs. In the Transformers franchise, Tarantulas and Blackarachnia are both Predacons that turn into giant spiders.

Sports

Notable athletes with spider nicknames include Olympic skier Spider Sabich, so named by his father due to his long, thin arms and legs as a baby, and UFC Middleweight Champion Anderson "The Spider" Silva who was dubbed "Brazil's Spiderman" by an announcer who thought he looked like a superhero in the ring. Spider mascots are associated with the Cleveland Spiders baseball team and the San Francisco Spiders hockey team, as well as the University of Richmond's athletic teams.

Modern myths and urban legends

The widespread urban legend that a person swallows a high number of spiders during sleep in one's life has no basis in reality. A sleeping person causes all kinds of noise and vibrations by breathing, snoring, their heartbeat, etc., all of which warn spiders of danger.

Huntsman spiders are large and swift, often eliciting arachnophobic reactions from susceptible people, and are the subject of many superstitions, exaggerations and myths. The banana spider myth claims that the Huntsman spider lays its eggs in banana flower blossoms, resulting in spiders inside the tip of bananas, waiting to terrorize an unsuspecting consumer. This is supposed to explain why monkeys allegedly peel bananas from the "wrong" end.

According to another urban legend, daddy long legs (Pholcidae) have potent venom, but their fangs are too short to deliver the poison. This myth might have arisen due to its similarity in appearance with the Brown recluse spider. In a 2004 episode of Discovery Channel's MythBusters, it was shown that host Adam Savage baits and survives a bite from a daddy long legs.

A modern myth depicts a young woman who discovered that her beehive hairdo was infested with Black widow spiders.

The Spider Bite legend emerged in Europe in the late 1970s. In most versions of this tale, a young vacationing female sunbather is bitten on the cheek by a spider. After seeking medical attention for the resultant swelling, hundreds of tiny spiders are discovered emerging from her lanced wound, which causes the victim to go insane.

An email hoax describes the attacks by the South American Blush Spider in public toilets. The alleged spider's scientific name is Arachnius gluteus, where "arachnius" is a made-up word intended to mean "spider" and "gluteus" is a reference to buttocks (cf: gluteus maximus). The hoax spider shares some characteristics with the two-striped telamonia (Telamonia dimidiata), and there is an updated version of the hoax using that name for the spider's species, with the rest of the text left unchanged, except for details such as locations. This hoax began in 1999 and has since spread to social media where it continues to circulate.

Butane

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