Introduction
This chapter extends the notion of adventure as a subjective (Weber, 2001) and socially constructed (Beedie and Hudson, 2003) practice by investigating the relationship between adventure narratives, the performance of adventure as leisure and the processes by which identity is constructed. The notion of self or selfhood is engaged with as a creative project which is externally realised through symbolic acts and internally shaped by imaginative devices. Moreover, the performances, thoughts and feelings which constitute adventurous leisure, are presented as emerging in direct relation to the motifs and meanings embedded within certain narratives. The notion of slow adventure is introduced to help characterise this distinct sub-genre which articulates a particular constellation of emotions and semiotics.
In extending the notion of the ‘self’ as a raft of co-constructed selves (Goffman, 1959) and identity as a developmental project (Baumeister, 1986) the literature has proposed that the performance of tourism and leisure is set against a backdrop of identity experimentation (Desforges, 2000; Neumann, 1992). As a strand within this theoretical web, this chapter builds upon the work of Moscardo (2010) and brings greater focus to the central proposition that the tourist experience is concerned with the enactment, creation and recreation of stories. Moscardo’s framework (2010: 51) will be extended to include the influence of archetypal roles, mythologies, cultural scripts and narratives. Furthermore, McAdams’s (1985) concept of life chapters and Singer and Salovey’s (1993) theory of self defining memories are incorporated to explore the tripartite relationship between narrative, identity and adventure experiences.
(Hi)story
The history of the story is one which has incited wars, founded religions, shaped the contours of societies and cemented their norms, immortalised heros and ensured the passage of knowledge from generation to generation (Ransome, 2010). The etymological roots of narrative and story (Latin narrare, ‘to recount’ and the Latin historia, ‘to inquire’) demonstrate a close and complex relationship with memory, the passage of knowledge and the construction of reality. This cyclic relationship is essentially creative, whereby the past is selectively and imaginatively engaged with by (re)constructive recollection (Barclay, 1996; Thompson et al., 1996). Put simply, the past is remade by the act of remembering and retelling. Similarly, the present is also contingent, held together and given form by our journey from, and understanding of, the past (Geertz, 1973). Whilst the material culture of architecture, tools and sculpture provide some concrete form of continuity, it is through stories that meaning and understanding have evolved through the generations.
The particular types of narrative which constitue the shared story: legend, allegory, myth, fable, saga, epic, fairy tale, parable and chronicle all depend upon an important and profound verisimilitude or ‘imaginative truth’ (Green, 1980: 52). That is to say that however fantastical the embellishment and climactic events of the story, there must remain a kernel of truth at the centre. Thus the portrayed feelings of even fictional protagonists: the lover, the risk taker, the aggressor, the victim, the libertine, provide society with important reference points. Narratives thus provide ‘knowledge structures’ (Adaval and Wyer, 1998: 208) which act as conceptual maps, facilitating existential navigation. It is apparent then that many of the rules which construct our shared reality are contained within the ‘official literature of a nation’ (Inglis, 2000: 75) as well as its informal transactions and artistic projects. Consequently, individuals have access to a cultural library from which they can both borrow and adopt: as such, a reservoir of identities and archetypal roles (see Campbell, 1990, 2008; Jung, 1990).
Wherever there are humans there are stories (McAdams, 2001: 114) and it would appear that stories have been central to both the survival of the human species and to our understanding of the world (Cobl...