This essay is based on a critical review of dominant form of tourism industry that causes a system of meaning, making as consequences of reproducing of ‘image’ in media. Images of promised destinations bombard us everywhere, on billboards, small advertisement bar on social networks websites, on magazine and even in movies and TV series in designated smart way. These images define what we should experience when we are in such destinations and at the same time affirm any other forms of experience which is not recognized in these matrixes of images are not welcome. This means for example the meaning of safety and comfort in a travel is only achieved by the way that  has been already constructed in media through series of campaigns of a special tourism agency. One can say this mechanism forces us to accept that there is no other ways of having comfortable travel without going by airplanes and tourist packages without accommodating in hotels, without going to designated touristic areas in destination and so on and so forth. Here I draw on other alternative ways of doing travel like Slow tourism as a way of breaking such image making system in media as well as a way of experiencing what seems to be un-experience-able. For this I conducted a series of interviews with an experienced slow traveler who cycled several times between various countries. This essay is a qualitative/analytical text based on experiences of one slow traveler and critical reviews of  literature provided in this area.

The thesis is focused on slow tourism. The first chapter is dedicated to national and international documents governing sustainable development of tourism, impacts of tourism and approaches to sustainable tourism. It also defines slow tourism, presents the history of its origin, present and future position in the world tourism and the typical participant of slow tourism. Destination of slow tourism and requirements of slow tourists are characterized in this thesis. The next chapter deals with slow tourism potential in the Czech Republic, which is evaluated by statistical analysis.

This conflict study in Theology investigates reconciliation possibilities in indigenous lands in northern Sweden to be discussed through the Sámi Trail of Tears Walking Trail – a real-life innovation project. The historical material is based on the depiction of forcefully dislocated Sámis and the now polarized situation where local indigenous groups risk new conflicts partly with each other, partly with extractive industries, motorized tourism, and the majority’s society. Six public media sources were used for a brief thematization to detect discourse ethics used in communicative action. Further, two conferences were visited through participatory observation, revealing the importance of inclusion and visualized sovereignty. Five relevant sites were observed by asking how a walking trail could add value to reconciliation processes, and twenty interviews, or reasonings, were done mainly in Sápmi and Torne River valley, with one additional in Northern Finland to compare the situation of Forest Sámis in both countries. While site observations revealed ongoing slow violence in environments, they also showed how individuals become activated by their existing or absent relationships to a place. The interviews depicted cultural and existential views on place-bodies, reindeer keeping, natural elements, and material and immaterial values connected to them. The research also focused on the indigenous value-based Verdi system, recognized, and remembered by interviewees belonging indigenous communities. Further, the investigation asked about the role of leadership in truth- and reconciliation processes. The material was collected through qualitative indigenous research methods, and completed with perspectives of inclusion, wilderness spirituality, slow violence, and slow tourism. The material was analytically discussed through Jürgen Habermas’s Theory of Communicative Action. The findings points toward importance of continuing truth commissioning, a potential role of the Church in future negotiations, and also criticism against the failings of national leadership participation in truth-telling and reconciliation processes. Lastly, a briefly discussed model of Habitus-Based Reconciliation suggests focusing on long-term existential aspects of shared places and negating natural resources needed for communities and local cultures.