The ordinary Niagara Falls

Abstract

Tourism is a practice traditionally geared away from the ordinary; by virtue of its opposition from everyday life tourism is an act through which we see and do extraordinary things (Urry, 1992). Over time, tourism scholars have complemented and amended these conceptualizations of tourism as a spectacular practice, bringing in more nuanced understandings of tourism as a part of (and not apart from) ordinary life (Larsen, 2008). These orientations include situating the body in tourism (Veijola & Jokinen, 1994), turning toward the mundane and the proximate (Rantala et al., 2020), and positioning tourism as an ordered and assembled performance (Franklin, 2004; van der Duim, 2007). As Niagara Falls, Ontario remains a place dominated by material and discursive spectacle, I am drawn to considering the power of its “ordinary” aspects (Stewart, 2007) in the overall maintenance of its position in the global tourism landscape. Broadly, this dissertation argues that the construction of tourism at Niagara Falls is, indeed, ordinary, achieved not only thorough the larger representational work of advertising and marketing, but through the individual and collective actions of tourists, researchers, residents, and people living with/in and subsequently worldmaking (Hollinshead et al., 2009) with/in Niagara Falls, Ontario. This dissertation also argues that this ordinary work has extraordinary outcomes, and helps to locate tourism as enrolled in the further production of Canadian nationalism, settler colonialism, ruination, and state-sponsored reconciliation in Niagara Falls, Ontario. These are not new arguments, but they are arguments that I believe have urgency in the wake of accelerating climate crisis, global pandemics, and geopolitical conditions that are converging in the changing practices doing of “ordinary” tourism.