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In an era of accelerating global mobility for goods, people, and information, local communities have undergone significant transformation. Global trade and transportation networks have established diverse global supply chains, leading to the worldwide circulation of goods and the transformation of relationships between goods, people, and society. In mobility studies, tourism is an optimal phenomenon for understanding the characteristics and societal implications of global mobility. While tourism is believed to assimilate localities into the global system, cultural anthropologists have argued otherwise. They contend that tourism's globalization does not homogenize the world; but rather enhances the diversity of localities within the global context. In this sense, this special issue considers contemporary ways of tourism mobility, using the term “vernacular tourism” to discuss the existence of localities shaped by global tourism experiences. Vernacular tourism encompasses both the manifestation of region-specific norms in international tourism and localized practices visible within the global tourism market. Particularly evident in South Asia through pilgrimage practices and sacred sites, this concept emphasizes the manifestation of vernacular elements influenced by the entry of global tourism systems into South Asian societies.

Resort culture has been pivotal in global tourism since the late 19th century, based on the Western values and norms within mass tourism. Seen as temporary spaces for leisure that temporarily displace daily life, tourist resorts attract affluent international tourists worldwide and are considered valuable tourism resources. However, the global spread of resort culture is seen as an example of homogenisation in tourism, causing tensions with regional cultural values and norms, particularly in Islamic countries. Tourism development in the Maldives has sparked interactions and conflicts between global tourism and local communities. Concerns about the impact on Islamic values led to initial caution in the tourism industry, restricting activities on local islands to balance tourism promotion and Islamic values. Despite historical tourism policy in the country, resort culture has become entrenched in Maldivian society, adopted domestically as a leisure activity. Nature and cultural experiences associated with resorts have gained popularity, challenging the perception of global tourism conflicting with local values. The deliberate separation of global tourism and local communities has given rise to a distinctive Maldivian resort culture, showcasing a complex interplay between global tourism and local practices. These dynamics emphasise the coexistence of global tourism and indigenous values, shaping a unique Maldivian resort culture that promotes sustainability.

Previous studies have revealed sulfation as a major pathway for the metabolism of hesperetin, naringenin and apigenin. The current study was designed to identify the human cytosolic sulfotransferase (SULT) enzyme(s) capable of sulfating these flavonoid compounds. Of the thirteen human SULTs, six (1A1, 1A2, 1A3, 1B2, 1C4, 1E1) displayed significant sulfating activity toward hesperetin, five (1A1, 1A2, 1A3, 1B2, 1C4) displayed sulfating activity towards naringenin, and four (1A1, 1A2, 1A3, 1C4) showed sulfating activity towards apigenin. Of the four human organ specimens tested, liver and intestine cytosols displayed much higher hesperetin-, naringenin- and apigenin-sulfating activity than lung and kidney cytosols. Moreover, sulfation of hesperetin, naringenin and apigenin was shown to take place in HepG2 human hepatoma cells and Caco-2 human colon adenocarcinoma cells under cultured conditions. Taken together, these results provided a biochemical basis underlying the metabolism of hesperetin, naringenin and apigenin through sulfation in humans.

This presentation explored the essence of Islamic hospitality by analysing ḍiyāfa practices in adab literature. The practical level of ḍiyāfa and its philosophy were of special focus by analyzing Revival of Religious Science written by Imām al-Ghazālī, which still seems to be a model for diyāfa practices, and other related adab literatures and writings. On a practical level, Islamic hospitality is described as the practical norms or standards for both host and guest. On a philosophical level, ḍiyāfa practices reflect ethics (akhlāq), generosity (karam), rewards (faḍl), and religious duties (ḥaqq, wājib, farīḍa, or dayn) in the Islamic way, and promote Islamic piety and righteousness (īmām and birr). In conclusion, the paper summarize that the essence of Islamic hospitality is described as the practice of deepening the Islamic way of piety and righteousness for both hosts and guests ‘in the God’s way (fī sabīl Allāh)’ and ‘love one another in God.’

The aim of this paper is to explore the role of the "Islamic travel agencies" in Syria which caters for Shi'ite visits to religious sites (ziyāra). Nowadays, Syrian Shi'ite religious sites are considered as some of the most famous Islamic religious tourism sites in the world, especially for Shi'ite people. More than two million people undertake visits to these shrines every year, most of them hailing from regions outside Syria. The development of Syrian Shi'ite religious visits is attributed to an increase in the activities of Islamic travel agencies. Many travel agencies have been involved in religious tours and increased their participation in this field. Nowadays, most religious visitors use the services of travel agencies and visit Syria through religious tours. Many stakeholders in Syrian Shi'ite religious visits, such as tour operators, religious places, Shi'ite religious scholars, and the Syrian and foreign administrations, have strong ties with these travel agencies. This paper describes the activities and system of these "Islamic travel agencies, " and explores their role and impact on Syrian Shi'ite religious visits.

2013