Recent headline events – most notably the COVID-19 pandemic – have illustrated the fragility of tourism capitalism, prompting forward-looking analyses among critical scholars. While grappling with political and philosophical implications, commentaries have tended towards the prescriptive and general: contemplating the collapse of tourism as-we-know-it, and foregrounding opportunities to reconstitute more sustainable, resilient and inclusive forms of tourism. Heeding Haraway’s call to ‘stay with the trouble’, I briefly outline three sympathetic critiques, integrating insights from more-than-human theory, disaster studies and climate change adaptation literatures. First, I unsettle temporalities of disruption and change that emphasise singular moments, such as lockdowns, rather than multiple temporalities of vulnerability and resilience. Second, a lurking species exceptionalism, which positions humans as the locus of agency, is contrasted with nonhuman capacities to shape unfurling events. Third, speculations on tourism’s future that rest on normative categories, disembodied from lived experience, are contrasted with First Nations ontologies, and the messiness of tourism’s relatings in place. Theorising tourism, within and beyond crisis, must evolve iteratively from the ethnographic. To illustrate, I ‘write from’ the east coast of Australia, where an otherwise steady-growth tourism economy has experienced profound disruption in 2020, not just from coronavirus-related travel restrictions, but from climate-change-amplified catastrophic bushfires. From this vantage point, multiple traumas refract tourism industry responses, while hope commingles with caution, tempering strident proclamations on the future. The nonhuman, political-economic, and emotional are inextricably entwined in the fabric of tourism. The fraught navigation of lived (more-than-human) experience must figure more prominently in our scholarly reckonings.

最近的头条新闻（最著名的是COVID-19大流行）说明了旅游资本主义的脆弱性，促使批评学者进行了前瞻性分析。在解决政治和哲学问题的同时，评论趋向于规范性和一般性：考虑到我们所知道的旅游业的崩溃，并展望重新构造更具可持续性，弹性和包容性的旅游业的机会。在听取哈拉威的呼吁“与困难共处”时，我简要概述了三种同情的批评，将非人类理论，灾难研究和气候变化适应文献的见解进行了整合。首先，我使破坏和变化的时态变得不安，这种时态和变化强调的是诸如锁定之类的单个时刻，而不是脆弱性和韧性的多重时态。第二，潜伏的物种例外主义将人类定位为代理机构的所在地，而非人类塑造异常事件的能力则与此形成鲜明对比。第三，从生活经验中体现出来的，基于规范范畴的对旅游业未来的推测与原住民本体论形成了鲜明的对比，而旅游业的相关性也很混乱。到位。在危机之内和之后，从理论上讲，旅游业必须从人种学角度反复发展。为了说明这一点，我“写信”自澳大利亚东海岸，那里本来稳定增长的旅游经济在2020年经历了深刻的破坏，这不仅是由于冠状病毒相关的旅行限制，还因为气候变化加剧的灾难性丛林大火。从这个有利的角度来看，多重创伤折射出旅游业的反应，而希望与谨慎混合在一起，缓和了未来的突发事件。非人类的，政治的，经济的和情感在旅游业中密不可分。在我们的学术研究中，对生活（而非人类）经历的烦恼导航必须更加突出。