que cette dichotomie a été dépassée par une standardisation des normes et des pratiques touristiques sous la double influence locale et internationale. Dans un deuxième temps, on s’attachera aux relations entre pratiques récréatives et patrimonialisation, et aux manières dont les politiques publiques (au sens large) se saisissent de l’objet tourisme dans les projets locaux d’aménagement, suscitant adhésion, réserve, contestation ou indifférence de la part de la population locale. L’accent sera mis ici sur la circulation de modèles de développement touristique et sur la manière dont ils sont interprétés dans des territoires variés. On mobilisera les travaux sur la classification au patrimoine mondial de l’UNESCO et l’´emergence d’une nouvelle forme de patrimondialisation dans l’ensemble de l’espace consid´er´e (Gravari- Barbas, Jacquot, 2024). Enfin, l’atelier s’interrogera sur la production politique de spatialités récréatives, en cherchant `a montrer comment les pratiques récréatives participent `a la construction d’identités transnationales, se situant soit dans l’appropriation d’identités nationales parfois fantasmées, soit dans la recherche d‘une identitée ethnique, religieuse, politique ou sexuelle alternative (Bonte, 2020 ; Oiry-Varacca, 2016).

Studying tourism in the context of transnational circulations makes it possible to broaden the spectrum of practices considered as ”tourism” to all recreational practices during mobility, whether they are short-term trips, visits to major heritage sites situated on the mobility circuit , or everyday leisure activities in dedicated spaces. This raises the question of the way in which everyday practices and the spatial imaginaries of people involved in mobilities recompose the relationships between mobility and spatiality (Rozenholc-Escobar, 2021). Through the notion of rooting, these two concepts are no longer opposed but participate to the definition of new ways of belonging to places (Lazzarotti, 2018). These practices can be diverse: classic international tourism, emerging domestic tourism, international clubbing, the search for spaces of transgression, visiting a major heritage site, etc. Several categories of people can be mobilized to study this rooting of mobility in recreational practices. This can be the case of the diasporic families, for whom regular and planned leisure travels to the country or to the family can be a way of affirming cultural belonging through the practice of the language, of reappropriating a family memory, or of participating in the construction of a transnational nationalism (Bidet, 2021). We can also focus on refugees, officially registered or in search of refuge spaces, which reshape tourist investments and lead to new recreational practices associated with temporary or permanent. This can also concern people in a border or cross-border situation, who take advantage of the borderlands to spread weekly or monthly consumption practices at the border (Georgikopoulos, 2017). The workshop will focus on spatial approaches to recreational practices. It will first focus on the places of hybridization of leisure practices, by identifying endogenous trajectories and exogenous stimulations of the development of tourism, to show that the dichotomy has been overcome by a standardization of tourist norms and practices under both local and international influence. Secondly, we will focus on the relationships between recreational practices and heritage development, and on the ways in which public policies take hold of tourism in local development projects, arousing support, critics, protest or indifference from the local population. There will be a special emphasis on the circulation of tourism development models and on the way in which they are interpreted in various localities. The literature on UNESCO World Heritage classification and the emergence of a new form of global heritage globalization will be mobilized (Gravari-Barbas, Jacquot, 2024). Finally, the workshop will question the political production of recreational spatialities, seeking to show how recreational practices participate to the construction of transnational identities, situated either in the appropriation of national identities, or in the affirmation of an alternative ethnic, religious, political or sexual identity (Bonte, 2020; Oiry-Varacca, 2016).