Submission

 Generative AI was not used in the write up for this assignment.

The nominated blogs are 1, 2, 3 and 4.

Blog 6: Navigating Risk

Mutual Capacity for Harm

When considering a visit to the Machu Picchu, it’s essential to recognise that my presence as a traveller carries inherent risks – both to myself and to the site itself.

On one hand, Machu Picchu is under severe pressure from overtourism. According to a case study by Schlauderaf et al., Machu Picchu regularly experiences overtourism. (Schlauderaf et al. n.d). That level of foot traffic accelerates erosion and threatens both infrastructure and biodiversity. As a visitor, my very presence — regardless of intent — contributes to that strain. Without deliberate effort, I risk being just another body in the crowd adding to long-term damage.

In order to minimise this risk I would commit to travelling only during the slower parts of the year – late April to May according to testimonies – and would avoid large tour groups. I would also ensure that I support local initiatives designed for sustainable engagement and environmental protection.

On the other hand, Machu Picchu poses a physical risk to me, particularly through altitude related illnesses. Found at over 2,400 meters above sea level, the site is high enough to trigger altitude sickness even in health individuals (CDC, 2022). This, alongside steep, uneven terrain and unpredictable weather conditions and there’s potential for injury, illness or even emergency situations.

To manage this risk, I’d take acclimatisation very seriously by spending time in higher-altitude areas before heading up to Machu Picchu, as well as hydrate regularly and pack medication as a preventative measure. Ultimately, I’d learn to recognise the signs of danger and react to prioritise my safety. Travel isn’t just about taking in new sights — it’s about taking responsibility. Risk must be navigated both ways, as I have the potential to just as much (if not greater) harm to the site than it can do to me.

Peru Insider. (n.d.). Is Machu Picchu safe? https://www.peruinsider.co/is-machu-picchu-safe-peru/ 

Axe, J. (n.d.). Altitude sickness symptoms, causes and natural treatments. DrAxe. https://draxe.com/health/altitude-sickness/ 

Chang, C.-L., McAleer, M., & Ramos, V. (2020). A charter for sustainable tourism after COVID-19. Sustainability, 12(9), 3671. https://doi.org/10.3390/su12093671 

Perl, T. M., & Price, C. S. (2020). Managing emerging infectious diseases: Should travel be the fifth vital sign? Annals of Internal Medicine, 172(11), 785–786. https://doi.org/10.7326/M20-0503 

Schlauderaff, S., Press, J., Huston, H., Su, C.-H. (Joan), & Tsai, C. H. (Ken). (n.d.). Are we putting our favorite destinations in peril? A no longer lost city – Machu Picchu case study. [Case study].

Blog 5: Culture Shock

Bathrooms

When imagining the natural and architectural wonder that is the Machu Picchu I naturally envision dramatic mountain views, lush greenery, stone paths, ruined temples and very many llamas. What does not come to mind, however, is the moment of confusion in a cramped shack halfway up a trail in the greenery, facing a squat toilet nobody could have mentally prepared me for.

That, is culture shock. Not because squat toilets are “weird” per se, but because they’ll inevitably force me to confront just how deep my biases about “modernity” really are. In Australia, sanitation is a given focused on convenience. In rural Peru – particularly along the routes to Machu Picchu – public toilets are shaped by uneven terrain, irregular water access, and different cultural priorities. Logically I know that it is just a toilet, but I also know that I would panic the first time. Why? Because I have been trained to see these differences as primitive and unsanitary despite the actual reality.

Hottola’s 2004 concept of “culture confusion” appropriately fits this situation. My discomfort doesn’t stem from disrespect or judgement, but from the jarring destruction of assumptions I wasn’t even aware I had. The shock isn’t about the Machu Picchu, or Peru, but about me.

At a broader scale this can become rather dangerous. Considering the already very essentialised view of the Machu Picchu as a spiritually pure but materially poor and “underdeveloped” site, my culture confusion can be harmful. If I were to respond with frustration or judgement, I risk reinforcing a harmful narrative with my power as a tourist and member of the digital world. Hence, to minimise culture shock/confusion research about the day-to-day aspects of life at the Machu Picchu would be paramount. Ultimately, however, culture confusion isn’t failure – it’s growth.

Hottola, Petri (2004). Culture Confusion: Intercultural Adaptation in Tourism. Annals of Tourism Research, 31(2):447-466. 

AB Expeditions. (n.d.). Inca trail bathrooms. https://abexpeditions.com/inca-trail-bathrooms/ 

Oceansart. (n.d.). Inca Trail Peru Images – Photo 11. https://www.oceansart.us/Free_Photos_Peru_Inca_Trail_Andes/Inca_Trail_Peru_Images/11.html

Blog 4: Meaningful Engagement

Science and Volunteering

While Machu Picchu is undoubtedly flooded with attention, this does not necessarily translate into engagement. While tourists absorb its grandeur and ‘mystical energy’ the local communities often see very little benefit from this influx of tourists.

To identify a situation for meaningful engagement I’d begin by consulting local, community-based organisations in the Sacred Valley region. While I would focus on Indigenous education, infrastructure and environmental conservation my exploration of Machu Picchu’s history and people have long since informed me of the cultural importance of science and knowledge. Rather than assuming what’s needed and asserting my own biases, I would prioritise listening and learning about the challenges locals face – be it deforestation for tourist development, or a lack of access to STEM educational resources.

As a science student my contribution could focus on sustainable practices – helping develop or enhance low-cost water filtration systems, soil testing for sustainable farming, or even helping with teaching younger students. Crucially, I’d need to partner with local engineers, environmental experts, translators, teachers and elders to adapt these ideas to the cultural and logistical realities of the region. If I have learnt anything, it is that far from being a lost civilisation in need of “modernisation” or “saving”, the local Indigenous communities are a people built on a generational understanding of science and geography. It is about adapting and providing the resources they need to flourish and develop on their own.

Contrary to the atrocities of the orphanages in Cambodia where children are unintentionally mistreated by the very volunteers who came to help them, my approach constitutes meaningful engagement as it avoids exoticising struggle and assuming the recipients of aid are helpless and uninformed. Instead, it values partnership, long-term sustainability, and ultimately establishing solutions designed by the Quechua population of the region, for the Quechua people.

Globe Aware volunteers in the Sacred Valley, Peru — promoting meaningful engagement, sustainability and cultural awareness through community-led service.

Globe Aware. (n.d.). Machu Picchu volunteer vacation. https://globeaware.org/destinations/latin-america-caribbean/machu-picchu

Papi, D. (2012, November 29). Cambodia’s orphanage problem. HuffPost. http://www.huffingtonpost.com/daniela-papi/cambodia-orphanages-_b_2164385.html

Blog Post 3: Essentialism

 Energy Vortex and New Age Spirituality

While the blog series has explored the broader place essentialism of the Machu Picchu several layers remain to be unpacked. Several smaller forms of essentialism serve to contribute to this greater misunderstanding, one of the most glaring being the promotion of Machu Picchu as an “energy vortex” and the rise of “spiritual tourism.”

Numerous online organisations promote travel to Machu Picchu and use this spiritualism as a means of enticing foreigners. “Ticket Machu Picchu” is an example of this, going so far as to assert that the “recurrent tremors and earthquakes” provoke the “energy” tourists feel in the mountain. These tours often frame the historic site as a means of personal discovery and cosmic power – fitting the Western New Age form of spirituality. This is a compelling means of drawing in tourists, but one that detracts from historical, scientific, and cultural complexity. As Massey (1995) explains, essentialist narratives often rely on a fixed idea of place, ignoring its dynamism and the multiple stories that intersect within it. This idea plays out at Machu Picchu, where spirituality often overshadows the site's evolving cultural reality.

Despite this, it would be disingenuous to cast all organisations under the same light. There exist several more recent tourism groups that frame the travel around the Incan way of life, acknowledge the Machu Picchu as a “testament” to the Incan people (Kondor Paths Tours). By representing the Incan culture and history of the mountain city through the tourism, the essentialist outlook is directly challenged, though the risk of stereotyping or commodifying the culture remains.

Ultimately, place essentialism in the Machu Picchu is an ongoing problem. It reduces a complex, live culture into a marketable brand for tourists at the expense of an evolving community. Whether the overall disregard for Incan knowledge or the more niche compartmentalisation into an “energy vortex,” it is only through engagement and learning that essentialism can be opposed.

Massey, Doreen (1995). 'Places and Their Pasts'. History Workshop Journal, 39(1):182-192.

Ticket Machu Picchu. (n.d.). Machu Picchu energy and spirituality. https://www.ticketmachupicchu.com/machu-picchu-energy-vortex

 

Kondor Paths Tours. (n.d.). Machu Picchu Inca history and tours. https://www.kondorpathtours.com

Blog Post 2: Street Art

The Great Mural of Cusco

Naturally, being a protected World Heritage site, the Machu Picchu does not feature any street art. In spite of this limitation, however, various avenues of artistic expression exist around the site, notably in the communities or cities near it. These ‘gates’ to Machu Picchu allow for unofficial perspectives of the site to be imparted to the visiting tourists and remain a key means of communication for the Indigenous population.

One such example of street art is The Great Mural of Cusco, a 50-meter tall and 6-meter-wide testament to the struggles and history of the Indigenous population of the region. It presents these people as a constant, developing force that continues to maintain their culture and history despite the conventional idea of them being ‘ancient’ or ‘lost.’ While originally a form of rebellion, the artwork has made a name for itself as an unofficial tourist attraction that many travellers and tourists see en route to the Machu Picchu from Cusco.

Critically, the mural performs exactly the kind of work Millner identifies in her analysis of street art as “visual poetics”. It is art with a critical impulse, capable of confronting institutional narratives (Millner, 2017). In this case, the mural offers a direct counter-narrative to the “mystical lost city” branding of Machu Picchu. It insists that the story isn’t over and that the people aren’t gone. The way it preludes people’s visits to the Machu Picchu and is such a modern form of expression helps to directly challenge the essentialist view of the site – highlighting the power of street art.

Millner, J. (2017). Visual poetics: The critical impulse in street art. In J. Millner (Ed.), Visual poetics: The critical impulse in street art (pp. 1–10).

Inkayni Peru Tours. (n.d.). Great mural of Cusco – considered the biggest mural of South America. https://www.inkayniperutours.com/blog/great-mural-of-cusco-considered-the-biggest-mural-of-south-america

Image: Tripadvisor. (n.d.). Great Mural Of Cusco – All You Need to Know BEFORE You Go. https://www.tripadvisor.com.au/Attraction_Review-g294314-d27926320-Reviews-Great_Mural_Of_Cusco-Cusco_Cusco_Region.html

Blog Post 1: Symbols

The Intihuatana Stone 

Machu Picchu is often considered the crown jewel of Incan civilisation and is a clear representation of Indigenous knowledge and innovation. Despite this, conventional biases pertaining to Incan culture (and ancient civilisations in general) has led many visitors into being enthralled by the mysticism and spiritual aspects of the Machu Picchu without appreciating the scientific knowledge the villagers had.

A poignant symbol of this is the Intihuatana Stone. It is one of the most well-known sites at Machu Picchu, carved directly out of the mountain rock at the sites most elevated point. The Stone was considered a sacred part of the Machu Picchu and experts believe it to have been a centrepiece to many religious celebrations. This significance makes it a common tourist destination, with visitors claiming to feel energy radiating from the carving. Tourists used to even be allowed to touch it so they could feel the energy of the sun.

Despite this, the Intihuatana Stone is much more than a religious site – for it is also a symbol of the Incan’s understanding of astronomy. Experts agree that the main function of the Stone was as a sundial, a theory supported by how the sun lines up directly above the stone during both biannual equinoxes.

The tension between these interpretations reflects what Harper and White (2016) describe in Land of Symbols - that symbols gain power through ambiguity. When a symbol like the Intihuatana can mean different things to different people it becomes easier to promote and harder to question. This vague symbolic meaning feeds neatly into the “mystic lost city” stereotype, allowing tourists to project their desires onto the site while overlooking the complex Indigenous perspectives beneath it.

Harper, M., & White, R. (2016). Symbols of Australia. NewSouth Publishing.
Image: Savage, M. (2012, May 28). Intihuatana de Machu Picchu (Pérou) [Photograph]. Wikimedia Commons. https://commons.wikimedia.org/wiki/File:Peru_-_Machu_Picchu_123_-_Intihuatana_(7181950605).jpg