African Journal for Physical, Health Education, Recreation and Dance

(AJPHERD) December 2015 (Supplement 1), pp. 24-36.

Authentic economy shaping transmodern tourism experience

MILENA IVANOVIC1 AND MELVILLE SAAYMAN2
1

Department of Tourism, School of Tourism and Hospitality, University of Johannesburg,

Johannesburg, South Africa.E-mail: mivanovic@uj.ac.za
2
TREES, University of North West, Potchefstroom, South Africa

Abstract
This is a conceptual paper which outlines new integrated, multidisciplinary theoretical framework
suitable for an alignment of postmodern authenticity discourse in tourism to the principles of new
authentic economy of transmodernism. Firstly, the paper problematises the incompatibility of three
seminal social theories of authenticity, objective, constructive and existential, arising from the
recent calls to declare the modernist theory of objective authenticity obsolete in the
phenomenology of new tourist experience and replace it with the postmodernist theory of
existential authenticity. Secondly, the paper reveals that in authentic economy the new economic
value is created through rendering five genres of authenticity to its consumers/tourists by every
sector of the worlds economy, including tourism. Lastly, the paper confirms that transmodernism
possesses an intrinsic ability to transcend the two preceding paradigms, modernism and
postmodernism, while constructing the new cohesive experiential reality based on personal
transformations and enlightenment. As this new reality reinforces a sense of being true to (one)
authentic-Self it culminates in transformatory tourist experience seen as a higher order need than
the Maslows self-actualisation need. The ontological properties of transformatory tourism
experience are analogous to existential and influential authenticity pertinent to social and economic
sciences respectively. Against this backdrop the paper provides a blueprint for a synthesis of three
seminal social authenticity theories and five genres of authentic economy into transformatory
experience of new tourism as transmodern phenomenon. Conceptualisation of framework of
transmodern authenticity pertinent to new tourism is the main contribution of this paper to South
African tourism discourse.
Keywords: Transmodernism, authentic economy, genres of economic authenticity, authenticity
theories, transformaory tourist experience.
How to cite this article:
Ivanovich, M. & Saayman, M. (2015). Authentic economy shaping transmodern tourism
experience. African Journal for Physical, Health Education, Recreation and Dance, Supplement
1 (December), 24-36.

Introduction
There is a mounting evidence that transmodernism (Ateljevic, 2013; Ghisi, 2010;
Rodriguez, 2004), the new planetary consciousness expressive of a paradigm shift
way beyond postmodernity (Ghisi, 2010), is still lacking a critical reflection in
tourism (Mykletun, Haukeland & Furunes, 2006). Even conceptualisation of
Gilmores and Pine (2007) main principles of new authentic economy is
inexplicably absent from the tourism discourse. With few notable exceptions,
namely Andriotis (2011), Gelter (2010) and, Collins and Murphey (2010, 2011),

Authentic economy and transmodern tourism experience 25

the research on the nature of tourism experience in the conditions of new
transmodern, authentic economy is still lacking relevance for tourism as it does
not have an empirical or conceptual clear approach (Gelter, 2010). Given that the
core business of tourism is to sell the experiences (Ryan, 2002) and that tourism
is part of new authentic economy, the issue of authenticity in tourism in its
transmodern form is expected to change its experience game in the very near
future.
In new transmodern economy, authenticity does matter as it denotes the
consumers sensibility (Gilmore & Pine, 2007) towards something real (authentic)
as opposed to something fake, and serves as a differentiating factor between
similar experiential offerings (Pernecky & Jamal, 2010). Correspondingly, this
new tourists sensibility towards something real (as opposed to something fake) is
conceptualised in the modernist theory of objective authenticity (MacCannell,
1973). The theory explicates that realness or genuiness of tourism attractions/sites
does matter and that search for authenticity in other places is the main motivation
for tourism travel. To the contrary, the two postmodern theories of constructive
and existential authenticity posit that the authenticity in postmodern tourism does
not matter because postmodern tourists experience is completely independent
from the authenticity of the tourist attraction (Reisinger & Steiner 2006). This
standpoint resulted in controversial calls to declare objective authenticity obsolete
in the phenomenology of postmodern tourist experience (Steiner & Reisinger,
2006) which further destabilised the postmodern authenticity discourse. This is
also the main reason why authenticity of tourism experience remained not only
theoretically problematic but disconnected from the authentic economy it is an
integral part of.
This paper represents a contribution to South African cultural tourism discourse
as it unpacks, at least to some extent, an emerging concepts of transmodernism
and authentic economy which are expected to shape the very nature of authenticity
of tourist experiences in the future. The specific aim of the paper is to present a
critical discussion underpinning the multidisciplinary discourses pertaining to
authentic economy in economic sciences and authenticity of the tourist experience
in social sciences. In particular, the paper is set to demonstrate the synthesising
power of transmodern paradigm in providing a theoretical platform for further
unification of three authenticity theories with five genres of authentic economy
resulting in new integrated form of transmodern authentic experience in new
tourism, the transformative experience.
Methodology and structure
Methodologically, the paper involves the analysis of secondary sources which
underpin the theoretical framework of authenticity of transmodern experience. It
will present an overview of limited academic literature which cross-examine the

26 Ivanovic and Saayman

main theoretical concepts of social theories of authenticity, transmodernism and
authentic economy as they inform the new transformatory tourist experience. The
paper is structured in two sections. The first section provides a theoretical
overview of the authenticity discourse in tourism exemplified by three seminal
theories of objective, constructive and existential authenticity. The paper further
provides an insight into the tenets of transmodernism as the new world economic
order, namely the authentic economy and its five genres. These theoretical
concepts are integrated in the second section which offers an overview of the main
characterisation of transformatory tourist experience which unifies the realm of
influential authenticity of authentic economy with existential (intrapersonal)
authenticity of social sciences pertinent to new transmodern tourist experience.
Authenticity in tourism
The term authentic was initially used to delineate a proof of genuiness (Collins &
Murphy, 2010; Ivanovic, 2008; 2014)) and originality of the artefacts displayed in
museums. This inherently curatorship approach to authenticity of the objects was
adopted in sociology of tourism to describe the trueness of tourist attractions/sites,
especially proven historicity of cultural heritage (MacCannell, 1973). The problem
arose when authenticity transgressed from supply to demand side of the push-pull
tourism structural model to denote both, the authenticity of tourist experiences,
(or authentic experience) and that of toured objects (Wang, 1999:351). This
transgression is analogous to an ontological shift from modernist preoccupation
with objective reality to postmodernist obsession with experiences. The new
question pertinent to postmodernism was not a modernist concern if the object is
or is not authentic, but if the tourist perception (experience) of it is or is not
authentic. Subsequently, the authenticity was transformed from purely onedimensional modernist construct to denote realness, genuiness and originality of
tourism attractions objects (objective authenticity) (MacCannell, 1973), to a
multidimensional concept defined by postmodern relativistic ontology to denote a
range of individually constructed truths, either somewhat reflective of objective
reality (constructive authenticity) (Cohen, 1979), or completely independent from
objective reality (existential authenticity) (Wang, 1999).
Constructive authenticity is founded in constructivist supposition that reality is
fluid, subjective, and variable (Reisinger & Steiner, 2006) hence even if the object
is not authentic the resultant tourist experience can be. Existential authenticity is
founded on the relativist ontology (Tribe, 2009) where objective reality plays no
role (Kim & Jamal, 2007; Wang, 1999) in informing the authenticity of tourist
experience. It is instituted in the epistemological principle of deconstruction or dedifferentiation of reality which epitomises a complete loss of distinctiveness. Since
distinctiveness, regarded the main quality of objective authenticity, does not
matter, objective authenticity is rendered obsolete in the postmodern relativist
ontology.

Authentic economy and transmodern tourism experience 27

Wang (1999) further delineates between interpersonal and intrapersonal types of
existential authenticity. Interpersonal authenticity embodies two distinct forms,
the family ties and the communitas, not within a scope of this research study. The
intrapersonal authenticity acquires two forms, namely bodily feelings, and selfmaking or self-identity. The latter represents a search for authenticity of self
(Wang, 1999) as the concept central to transformatory experience of new
transmodern tourism.
The evidence presented so far point to a failure of postmodern theoretical
framework to integrate three social authenticity theories into a coherent discourse.
The main reason why the seminal authenticity discourse still remains theoretically
deadlocked within the postmodern relativist ontology and epistemology of dedifferentiation lays in the fact that it is founded on the postmodern logical fallacy
that authentic/objective reality does not matter even though it informs the
authenticity of tourist experience which does matter. A discussion presented so far
leads to a proposition this paper is set to address next. It is hypothesised that the
current crises of authenticity discourse within postmodern paradigm can only be
resolved if new theoretical framework is propose to enable the realignment of three
social theories of authenticity to the main genres of authentic economy as
transmodern phenomenon. The main characteristics of authentic economy as
transmodern phenomenon are further discussed.
Authentic economy as a transmodern phenomenon
As our civilization is reaching a tipping point environmentally, socially, culturally,
economically and intellectually (Ateljevic, 2013), the evidence reveals a
transformation of human conciseness (Dussel, 2008) towards new planetary vision
of transmodernism (Gelter, 2010) seen as a holistic, integrated way of thinking
and living (Kapoor, 2010) that can be claimed to be the new Renaissance of
human history (Ateljevic, 2013:200). Transmodernism, as first identified in the
philosophical work of Rodriguez (2004), is an umbrella term that connotes the
emerging socio-cultural, economic, political and philosophical shift way beyond
postmodernity (Ateljevic, 2013:200) which is much more wide, deep and radical
than what dominant economists and politicians call globalization (Ghisi, 2010).
In the forefront of transmodernism is the new trans-capitalist economic order
(Dussel, 2008), the authentic economy, identified by Gilmore and Pine in 2007.
Gilmore and Pine (2007) posit that in industry after industry, in customer after
customer, authenticity has overtaken quality as the prevailing purchasing criterion,
just as quality overtook costs, and as costs overtook availability. Authenticity is
what consumers really want since practically all consumers desire authenticity.
Businesses now must add authenticity of experience as something to be managed
as a critical component of production and consumption of every economic sector
in postmodern economy. Gilmore and Pine (2007) ascertain that what consumers

28 Ivanovic and Saayman

purchase (tourists included) conforms to their own self-image as authentic and
what they buy must reflect who they are and who they aspire to be in relation to
how they perceive the world. Since what consumers buy is highly reflective of the
perceived state of being it conforms in both depiction and perception of their selfimage as authentic. The offerings that do not appeal to the authentic self-image are
regarded inauthentic or fake (Hede & Thyne, 2010). This newly emerged
consumers sensibility towards authenticity is directly consequential of the current
shift in the world consciences towards self-actualisation and authentic-self seen as
the fundamental value of transmodernism and New tourism (and not
postmodernism as is commonly assumed).
In authentic economy the customers/consumers are guided through personal
transformation towards the authentic-self. Consequently, in new authentic
economy the consumers and the product are not juxtaposition in a traditional
sense; the consumers are/become the final product through an integrative process
of co-production of products and experiences known as prosumption (Toffler,
1980).
An authentic-self is achieved by rendering five genres of authenticity in relation
to the main types of economic values/offerings. These are: natural authenticity
(commodities), original authenticity (goods), exceptional authenticity (services),
referential authenticity (experiences), and influential authenticity accountable for
personal transformations beyond self-actualisation. Each genre of authenticity is
defined by Gilmore and Pine (2007:49-50) (all definitions are presented in its
original) as follows:
Natural authenticity is that which exists in its natural state in or of the
earth, remaining untouched by human hands; it is not artificial or
synthetic.
Original authenticity is that which possesses originality in design, being
the first of its kind, never before seen by human eyes; it is not a copy or
imitation.
Exceptional authenticity is that which is done exceptionally well, executed
individually and extraordinarily by someone demonstrating human care;
not unfeelingly or disingenuously performed.
Referential authenticity is that which refers to some other context, drawing
inspiration from human history, and tapping into our shared memories and
loggings; not derivative or trivial.
Influential authenticity is that which exerts influence upon other entities,
calling human beings to a higher goal and providing a foretaste of a better
way; not inconsequential or without meaning.
Since the role of each genre is to render authenticity to consumers, the priority is
to first establish if authenticity is present or absent in economic offerings. In order

Authentic economy and transmodern tourism experience 29

to establish presence or absence of authenticity, Gilmore and Pine (2007:97)
developed a four square matrix of economic authenticity presented in Figure 1 in
which vertical axes denote if a product is/is not what it says it is (real) while
horizontal axes show if it is true/not true to itself (fake).
Is what it says it is

REAL - FAKE

REAL - REAL

Is not what it says it is

FAKE - FAKE

FAKE - REAL

Is not true to itself

Is true to itself

Figure 1: Four square matrix of economic authenticity

(Adapted from Gilmore & Pine, 2007)

The four square matrix is applied in assessing the five genres of authenticity
(Figure 1) whereby each genres is juxtapositioned as follows:

natural authenticity is evaluated if the product is artificial or

natural;
original authenticity appraises if the object is an imitation (or a
copy of the original) or the original (authentic);
exceptional authenticity is judged if the product is disingenuous or
genuine;
referential authenticity looks if a product is a fake or real, and
influential authenticity is gauged against sincerity as the main
criterion of product authenticity. If the product is sincere it is what
it says it is and is true to itself. (Collins & Murphy, 2010:325).

Evidently, only the real-real square in each genre of authenticity serves as a proof
that the product is authentic and signifies true authenticity: it is what it says it is,
and it is true to itself.
Figure 2 conceptualises the multidisciplinary framework of authenticity which
illustrates the alignment of three social theories of authenticity and five genres of
economic authenticity. It is suggested that the objective authenticity is associated
with three genres of economic authenticity, namely natural, original and
exceptional, while constructive authenticity relates to only one, the referential
authenticity. Both constructive and referential authenticity lead to staging
consumer/tourist experience which, according to Cohen (1979), is considered as
authentic as long as it is perceived as such by the consumers/tourists. The top
section of Figure 2 outlines the main proposition of transmodern authenticity. It
indicates that influential authenticity (when sincerity is present in real-real square)

30 Ivanovic and Saayman

is positioned on the same level as existential (intrapersonal) authenticity. Both
types of authenticity, either individually or collectively, result in personal
transformations positioned at the top right corner of Figure 2.
Genres of authenticity
economy/outcome

Theories of authenticity

Types

of

Figure 2: Aligning genres of economic authenticity with social theories of authenticity in

tourism
(Source: The authors)

The transformative role of influential authenticity is a concept which best explains

the nature of transmodern experience because it delineates the life changing
experiences which lead to personal transformations. Interestingly enough, the
existential (intrapersonal) authenticity in tourism is defined as being true to one
authentic-self while its counterpart the influential authenticity of authentic
economy is defined as sincerity in attaining the authentic-self. Given that both
types of authenticity produce the same effect, personal transformation towards
authentic-self, it supports the main assumption of this paper that the two constructs
converge and therefore conform to transmodern phenomenology. Arising from a
discussion presented so far it is evident that transformatory experience equally
delineates the new economic value pertinent to authentic economy and the new
transformatory experience germane to transmodern tourism.
The authenticity of transmodern tourist experience
Pine and Gilmore (1999) already suggested in 1999 that transformation value
should be added as a fifth economic offering, in addition to commodities, goods,
services and experiences. It can be considered as an early proof of repositioning
the post-capitalist economic values to the requirements of newly emerging
transmodern world order. Gilmore and Pine (2007) ascertain that transformation
value is the ultimate economic value which can only be rendered through authentic
qualities of the products leading to self-actualisation. The new economic

Authentic economy and transmodern tourism experience 31

proposition proffers a transformation not being about delivering a service or
staging authentic experiences but rather about guiding a consumer (tourist)
towards personal, individualised transformation and self-actualisation (Gelter,
2010). Because in the new authentic economy personal experience cannot be
staged or commodified, the tourist-customer becomes a co-creator in the process
of production of authentic meanings.
Application of transmodern paradigm and conceptualisation of experience
production with transformation positioned as the ultimate tourist experience at the
top of the transmodern value system, supports the integration of influential
authenticity of authentic economy and intrapersonal existential authenticity of the
postmodern tourism into a framework of new transformatory tourist experience as
presented in Figure 2.
Transformatory tourist experience
The extensive review of tourism literature reveals that only three studies, Andriotis
(2011), Gelter (2010) and, Collins and Murphey (2010, 2011), explore the
transformatory experience in tourism as part of authentic economy and/or
transmodernism. Andriotis (2011) applies five genres of authenticity on tourism
experience at Mount Athos in Greece and confirms that influential authenticity
triggers perceptual engagement and inner change which leads to personal
transformation (Andriotis, 2011). Gelter (2010) utilises the transmodern paradigm
in developing the Total Experience Management Model (TEM) for sustainable
nature-based tourism. Gelter (2010) ascertains that TEMmodel for experience
production could be the first attempt to conceptualise a methodology within
experience production that address the transformational dimension of experience
production and thus can be developed for a conceptual approach of transmodernity
within tourism. In new (TEM) Total Experience Management approach of
Experience production model, transformatory experience is positioned at the top
of extended Maslows pyramid of needs. It leads to a very interesting conclusion
that in new transmodern conceptualisation the self-actualisation of Maslow
becomes a lower order need and precedes transformatory experience placed as a
higher order need (Chang, 2007). Subsequently, the transformatory experience
emerged as an extension of everyday life because the transmodern values, which
have already been adopted by the tourists/consumers, are being reconfirmed and
reinforced through the acquisition of new knowledge and emotional stimuli arising
from interaction with objectively authenticated tourist sites. This is very important
point because it validates the fact that contrary to postmodern conceptualisation,
the objective authenticity does matter in the phenomenology of new, authentic,
transmodern tourism.

32 Ivanovic and Saayman

The third and the most elaborate model known as the 360-degrees authenticity
developed by Collins and Murphey (2010; 2011) integrates three social theories of
authenticity in tourism with commercial authenticity of authentic economy.
360-degrees of authenticity
Collins and Murphy (2010; 2011) model of 360-degrees authenticity is a
significant application of an integration of genres of authentic economy with three
theories of authenticity of tourism experience. The authors suggest a novel concept
of 360-degrees authenticity in which three authenticity theories and economic
authenticity are seen as a discrete parts of a holistic authentic experience. The 360degrees authenticity (Collins & Murphy, 2010; 2011) is a qualitative analysis tool
to evaluate authenticity through holistic, rather than reductive, approach. Building
on Gilmore and Pine (2007) square model, the authors developed questions (see
Table 1) in order to determine presence or absence of authenticity in objective,
constructive, existential and economic authenticity.
Table 1: Types of authenticity in tourism and its markers
Authenticity
Marker
Product has the authentic attributes it claims to have (Is it real?)
Objective
Product is experienced within the most representative, authentic
Constructive
context (How do we know it is real?)
The product is true to itself (Keeps it real)
Commercial
Is products experience co-created with a tourist (It is real as being true
Existential
to (one)self)
(Adapted from Collins & Murphey, 2013:6)

As presented in Table 1 each type of authenticity is evaluated by one single

question. The objective authentication of products/attractions in tourism is
knowledge based thus ontological in nature. It is confirmed through a question: Is
it real (or fake)? The epistemological question how does one know (if) it is real is
answered in relation to a perception of Cohens (1979) constructive authenticity
as defined by authentic-self. Keeping it real is realised through rendering
authenticity as the main economic value of commercial authenticity. Finally, if
authenticity of experience is a result of co-creation or prosumption, it is seen as
real or true to (one)self in its purest transmodern form. As the authentic stimuli
continuously feed into transformatory experience, it will finally emerge as a
confirmation of authentic-self and heightened awareness of real, true self.
The evidence of transformatory tourist experience
There is a mounting evidence of an inclusion of transformatory tourism experience
into recent tourism literature. For example, personal transformations reported by
backpackers (Maoz, 2007) are ensuing from immersive interactions with other
cultures in destinations visited while in search of authentic others. Ateljevic and

Authentic economy and transmodern tourism experience 33

Doorne (2005:14) reveal interesting dynamics in production of authentic
experiences within a constructed tourist stage in Foreigners Lane in Dali, China,
frequented by backpackers. Producers of authentic experience act as cultural
brokers while adapting their performance to the subtle requirements of individual
consumers based on detected differences. Even though this interaction has been
staged it is nevertheless a source of transformatory experience resulting from
accumulation of knowledge as part of life-experience. Personal transformations
which are either spiritual or faith related are regularly reported by Christian
tourists visiting Jerusalem (Cohen, 2010) or Muslim tourists participating in the
Hajj ceremony (Collins & Murphy, 2010; 2011) which is both, an experience away
from daily life and an experience integrated into the daily life of aspiring pilgrims.
Conclusion
From the discussion above it is evident that the transformatory experience as a
transmodern phenomenon is identified as enduring personal transformation in
opposition to peak, temporal experiences of postmodern tourism. Even a
possibility that tourism experiences can trigger permanent personal
transformations when built on self-actualisation (Chang, 2007) signifies a notable
shift from traditional understanding of tourist experience as peak experience
gauged against dullness and inauthenticity of the everyday life (MacCannell,
1973).
The most important findings presented in the paper are firstly, the evidence that
objective authenticity cannot be declared obsolete, as suggested by relativist
ontology, since it plays a critical role in informing the authenticity of new
transformatory (transmodern) tourist experience; secondly, that transmodernism is
an enabling paradigm capable of transcending an intrinsic modern-postmodern
ontological and epistemological contradictions which are inhibiting current
postmodern authenticity discourse.
The following findings were further revealed from a discussion presented in the
paper:
The changes brought about by the paradigm shift from postmodern to
transmodern world order are so profound and deep rooted that they
transforme a nature of tourist experience from one pole of a paradigm
representing lack of trueness, to transmodern pole which denotes a demand
for authenticity as sincerity and being true to (one)self as part of authentic
economy and transmodern tourism respectively.
The authentic economy denotes a transformation in production and
consumption of the economic value from staging the consumers
experiences to rendering authenticity which leads to personal
transformation.

34 Ivanovic and Saayman

The two principal characterisations of transformatory tourism experience

are:
o it denotes the type of existential authenticity (intrapersonal) which is
not independent from objective reality, and
o in attaining the transformative experience any consumption has to
conform to authentic-self by confirming and/or reinforcing personal
value system, lifestyle and world view.
In this new transmodern sense the transformatory experience is defined as
being true to authentic (one)self. A transformatory cultural tourism
experience expressive of a demand for authenticity denotes an unvarying
theoretical construct in true MacCannellian (1973) sense. As
transformatory tourist experience transcends beyond the tourist moment it
can acquire permanency only when experienced in the ontological sense
as a reconfirmation or/and extension of the authentic-self. Authentic-self
is reflective of new world view already integrated into every day personal
value system (Gnoth, 1997) whereby the role of transformatory experience
is to confirm the real me.

The main recommendations arising from the findings presented in this paper are
that tourism developers, marketers and managers should conduct regular surveys
at various tourist sites (even regionally and nationally) in making sure that the
experience derived from the sites conforms to tourists new transmodern
expectations, and that likewise, tourism offerings have to be endowed with
authenticity as the main requirement of new authentic economy tourism is part off.
In conclusion, this paper contributes both practically and theoretically in
facilitating more effective use of proposed transformatory experience in marketing
and promotion of the countrys unique tourists attractions, especially cultural
heritage (Ivanovic, 2014). In practical terms, this paper contributes to better
understanding of the application of new transmodern tourist experience in South
African tourism development, management and marketing landscape (Ivanovic &
Saayman, 2013a, b). The theoretical contribution of the paper to South African
authenticity of tourist experience discourse lies in the conceptualisation of
authenticity of transformatory tourist experience in relation to the emerging
constructs of transmodernism and authentic economy which should be theorised
more intensely in tourism discourse.
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