315 Cave, J. (2005) Conceptualising ‗Otherness‘ as a Management Framework for Tourism Enterprise , In Ryan C and M. Aicken (eds) Indigenous Tourism – the commodification and management of culture. Oxford: Pergamon. Pp 315-341. Chapter Eighteen Conceptualising „Otherness‟ as a Management Framework for Tourism Enterprise Jenny Cave Introduction Tourists and hosts both hold pre-conceived notions about those things that are private to social settings, and those that can be made public to be shared with visitors, and may occupy a continuum that comprises friends at one extreme to strangers at another. Tensions may thus arise as each communicates the content of culture to the other in the framework of cultural tourism across a series of interactions between visitor and host. For the most part these interactions occur within a framework of intermediaries formed by the formal business structure of the tourism industry. However, in contexts such as those illustrated by European-Pacific Island cultural divides in New Zealand, the formal tourism industry sector may arise from an informal social context, whereby the entrepreneurs are located within an informal context of family, friends and culturally determined manner of business conduct that is not wholly congruous with the expectations of those bringing guests to the location, much less those expectations of the guests themselves. Context – Tourism in Marginalised Communities Physical marginalisation of communities can result from distance between centres, natural landscape isolation or catastrophic events. Economic marginalisation results from changing global demands for natural resources, out-migration from rural to urban areas, as well as political and technological change. A tourism attraction, community or activity can be considered marginalised, if located at the limits of tourism flow, whether rural or urban. Cultural and social marginalisation occurs for groups that experience life at the fringes of mainstream society, with limited access to basic services as well as impediments or disadvantage in many forms (Thaman, 2002). In some cases they are self-identified communities. However, frequently they are defined by the attitudes and perceptions of mainstream populations. Indigenous cultures for example, have experienced cultural dilution,