Storytelling is a powerful way of exploring the past, crafting values in the present and imagining the future. Stories, told from different perspectives and drawing from diverse experiences, can build shared understandings, empathy and care. Everyday stories of tourism – coping, success, empowerment, nurturing, disruption, relationship building and activism – are important tools that help students, teachers, researchers, practitioners and community members reflect and learn. The stories that we tell join the streams of wider narratives, shaping our understanding of the world and the ways in which we encounter it, thus providing a worldmaking function. Engaging in storytelling is anything but a benign activity as different narratives are continuously constituting and naturalizing the world and our relationships with others. Tourism scholar Keith Hollinshead (2004) describes worldmaking as collaborative processes that essentialize and normalize peoples, places and practices. Hence, the notion of worldmaking calls for critical reflection on the ways in which stories enact, reinforce and alter power relationships by erasing alternative stories and by giving a voice to those in the margins. For us as tourism educators, storytelling unlocks doors, opens new spaces for multiple ways of knowing and being, and moves towards more sustainable, hopeful, caring and ethical worldmaking in tourism. By sharing stories, we welcome others to visit our imagination (Haraway, 2016, p. 127), but simultaneously create new grounds for stories to come. By co-creating formal and informal stories, we make sense of experience and of the world around us (Bruner, 1986; Alterio & McDury, 2003). Anthropologist and tourism scholar Edward Bruner (2005) uses the notion of “pre-narratives” to describe the stories that we carry with us that evidently shape our experiences and perceptions. Our pre-narratives, preassumptions and stereotypical images are being shaped by stories that are heard, read, shared and felt everywhere around us. Recently, a growing number of tourism scholars have drawn attention to the problematic nature of the prevailing pre-narrative of the tourist as a self-centred, almost brainless, postpolitical actor; a person whose capacity to reflect and care weakens when leaving home and becoming a guest in others’ homes (e.g., Ek, 2015; Picken, 2014). Similarly, it might be necessary to reflect upon the discourses that are being constructed when describing or grouping tourism students (Blichfeldt Stilling & Smed, 2017). In order to discuss ethics and responsibility in tourism, undermining ways of portraying tourists or categorizing students have been critiqued and disrupted by alternative, reflexive stories where our roles as researchers, travellers, teachers, learners, practitioners overlap and become entangled (Höckert, 2018; Ren, Jóhannesson, & van der Duim, 2018). In line with critical pedagogy, our responsibility

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社论

讲故事是探索过去、塑造现在的价值观和想象未来的有力方式。从不同的角度讲述并从不同的经历中汲取的故事可以建立共同的理解、同理心和关怀。旅游的日常故事——应对、成功、赋权、培育、破坏、关系建立和行动主义——是帮助学生、教师、研究人员、从业者和社区成员反思和学习的重要工具。我们讲述的故事加入了更广泛的叙事流，塑造了我们对世界的理解以及我们遇到它的方式，从而提供了创造世界的功能。参与讲故事绝不是一种良性活动，因为不同的叙述不断地构成和自然化世界以及我们与他人的关系。旅游学者基思·霍林斯黑德 (Keith Hollinshead) (2004) 将世界塑造描述为协作过程，使人们、地方和实践本质化和规范化。因此，世界创造的概念要求批判性地反思故事通过删除替代故事和让边缘人发声来制定、加强和改变权力关系的方式。对于我们作为旅游教育者来说，讲故事打开了大门，为多种认识和存在方式打开了新的空间，并朝着更可持续、充满希望、关怀和道德的旅游世界迈进。通过分享故事，我们欢迎其他人访问我们的想象力（Haraway，2016，第 127 页），但同时为即将到来的故事创造新的基础。通过共同创造正式和非正式的故事，我们理解了我们周围的世界和经验（Bruner，1986；Alterio & McDury，2003）。人类学家和旅游学者爱德华·布鲁纳（Edward Bruner，2005 年）使用“前叙事”的概念来描述我们随身携带的故事，这些故事显然塑造了我们的经历和看法。我们的预先叙述、预设和刻板印象正在被我们周围到处听到、阅读、分享和感受到的故事塑造。最近，越来越多的旅游学者引起了人们对旅游者作为以自我为中心、几乎没有头脑的后政治演员的普遍预先叙述的问题性质的关注；离开家并成为别人家中的客人时，反思和关怀能力减弱的人（例如，Ek，2015；Picken，2014）。同样，在描述或分组旅游学生时，可能有必要反思正在构建的话语（Blichfeldt Stilling & Smed，2017）。为了讨论旅游中的道德和责任，描绘游客或对学生进行分类的破坏性方式受到了替代性、反思性故事的批评和破坏，在这些故事中，我们作为研究人员、旅行者、教师、学习者、从业者的角色重叠并纠缠在一起（Höckert，2018 年； Ren、Jóhannesson 和 van der Duim，2018 年）。根据批判性教学法，我们的责任