Various scholars consider destination image - a vital part in tourism marketing- as the key in attracting tourists. It is often regarded, as the most important element in a destination’s management and may induce success or failure. Within this research project, destination image is being assessed in cross-cultural terms. It scrutinises the extent to which destination image is culture specific. In other words, does a destination’s image vary across people from different cultural backgrounds? This question evolves and is vindicated in an era that is subjected to globalisation and increasingly refers to the global tourist. Many academics are convinced that the world tourism market may be treated as a homogenous one due to globalisation. However, the literature also provides some opposing bearings and discusses them. Hence, the author of this book intended to investigate this issue in more depth in order to find a probable answer to the contradicting sources by conducting an exploratory study of Arab-Islamic and Protestant European youth’s pre-visitation image on Berlin. In response to the objectives of this study, primary research was carried out. It involved both quantitative and qualitative data collection methods. Field and online surveys enabled the researcher to collect 239 completed questionnaires. Besides semi-structured interviews and focus group discussions were carried out. Obtained data was entered into SPSS and frequencies and means were calculated and several ANOVA tests and cross-tabulations conducted in order to stress destination image’s specificity in terms of cultural background. This book further gives information on Berlin as a tourist destination, addresses destination image concerning influential cultural factors and the implications of globalisation on consumer behaviour. Finally, it studies the Arab-Islamic and Protestant European youth cultures in the light of globalisation and potential modifying effects. It also provides recommendations for further research. This study is of interest for destination marketers, especially those interested in Arabic tourists, students specialising on tourism, culture or globalisation and may provide bachelor and master students with hints and tips, on how to approach a research project.

Chapter 4.4 Arab-Islamic and Protestant European youth cultures Unsurprisingly, basic Arab-Islamic values (Figure 4.2) also impinge on Arab youths: however, according to Rayappa (2005), Senior Account Manager of TNS Middle East & Africa, and Al Lawati et al. (2007) the young population of the region is in search of a new identity in an attempt to approach the rest of the world. This transformation process is challenging long held beliefs in character, whilst maintaining a distinct identity on the one hand and reaching at the possibility ‘to be part of the global community that the new media freedoms and frankness presents’ on the other (Rayappa 2005). Within the Arab world, young people are becoming a vitally influential part, since they represent the fastest growing segment of the Arab population with 60% of the region being under 30 years of age and 50% under 25 years of age, which make these societies ‘youthful’ (Al-Ghanim 2005, Gavlak 2008, UNESCO 2006). Thus, the transformation movement has to be taken seriously. These societies increasinglyembody modern life and are connected to the world by having access to satellite TV, internet, cell phones, and higher education, which are dimensions former generations never knew (Rayappa 2005). Why is the Arab world’s youth going through a transformation process? Various sources claim that the soaring unemployment rate among the young population mobilises such a process (Al-Ghanim 2005, Rayappa 2005). According to a survey of the UN (2001 cited Al-Ghanim 2005), over 51% of Arab youth contemplate emigrating to a Western State to pursue a better lifestyle and equal opportunities for jobs, which demonstrates their present dissatisfaction. Many bemoan the missed opportunities of their parents to create a better life, despite an ‘era of oil’. They believe it is time to move on and to learn from their global counterparts: hence, their way of thinking and behaving is considerably altering, channelled by the search for a modern lifestyle and merging Western aspects, yet without neglecting the core of their own culture and tradition (Rayappa 2005). They want all the freedom that Western counterparts enjoy, but embedded in Islamic values. A research project conducted by Rayappa (2005) deduced that Arab youths want to become part of a global youth culture. ‘Unabashed consumerism, a passion for technology, a need to have fun, hope and trust in what the future might hold, self-confidence and a sense of identity, wanting to make the world a better place to live, and an awareness and respect for global icons’. From this it emerges that contemporary Arab youths share similar goals with the Western world, which will be shown subsequently. Protestant Europe also appears to be within a transformation process due to a youth movement (Keller & Stewart 2005, p.63). Bell (1987) claims that Protestant youth culture is suffering a fractured ethnic identity, characterised by wide-ranging dissonances with traditional parental values. There is a shift away from church and culture among protestant youths, progressing towards a love for nature, which almost recalls the era of romanticism and leads to a new conception of the universe (Keller & Stewart 2005, p.69). It seems that Protestant belief plays a minor part in theirconception and that they follow the ideal of a unified world, in which felt fellowship is more important than Protestant individualism. More emphasis is quasi put upon raising the awareness of common responsibilities for the world and promoting personal liberty on a global scale, than on traditional values. Consequently, only 7% of Protestant youths go to church (Bertelsmann 2008), which illustrates the secondary role of religion. Protestant youths are nevertheless shaped by protestant values according to Dr. Feldmann (cited Black 2007). Protestantism incorporates hard work, which is transmitted to youths through public institutions, such as schools. He argues that this work ethic still distinguishes Protestants from people from other societies, for example, Muslims. The strong work ethic is also conducive to the strong position of women in the labour environment and generally in society, which extremely differs from women’s position in Arabic countries. In this context, the implications on tourism need to be stated. While women from Protestant Europe can freely travel, women from Islamic countries only travel in the presence of a male family member and this attitude is still prevalent. However, in another aspect, Arab youths and Protestant youths seem to be similar, both are facing problematic situations that may induce structural changes to their societies. Arab youths face the problem of high unemployment, which almost forces them to consider cultural modifications for the pursuit of a better life, as cultural constraints often hinder the Arab world’s development in economic terms. Protestant youths, however, face problems on a cultural and moral level (Tucker 2000), since moral conscience is incrementally decreasing, not only among Protestants but generally within Western culture (Benedict XVI 2006).

• Cross-Culture

• Cultural Segmentation

• Destination Image

• Berlin tourism

• Tourism Marketing

• Globalisation

Wassim El Kadhi, Master of Arts in European Tourism Management und Bachelor of Arts in International Tourism Management an der Bournemouth University in Großbritannien. Master de Sciences Economiques et de Gestion: Sciences et Ingénierie des Organisations: European Tourism Management an der Université de Savoie in Chambery (F). Abschluss 2008 als Master-Diplom Betriebswirt mit Schwerpunkt Tourismus in Europa.