Geopolitical instability and militarised tourism: how Iran conflict disrupts global travel networks and economic dependencies

Indigenous and local communities in conflict zones often view tourism as a continuation of colonial extraction, where their lands and cultures are commodified under the guise of 'safety' and 'economic development.' In Iran, Baloch and Arab communities face displacement due to militarised tourism infrastructure, while their traditional knowledge of sustainable land use is sidelined. The framing of 'resilience' in tourism narratives ignores these communities' resistance to being treated as tourist attractions.

The current instability in the Middle East is rooted in the 1953 CIA-backed coup in Iran, the 1979 revolution, and subsequent US sanctions that have systematically weakened Iran’s economy and regional influence. The Iran-Iraq War (1980-1988) and the Gulf Wars (1990-1991, 2003) further entrenched militarised geopolitics, creating a cycle of retaliation and economic sanctions. The 2015 JCPOA nuclear deal briefly eased tensions, but its collapse under Trump’s 'maximum pressure' policy reignited conflict.

In Southeast Asia, tourism industries have long used 'safety' narratives to justify militarised policing and exclusion of marginalised groups, such as the Rohingya in Myanmar or indigenous tribes in Thailand. Latin American tourism sectors similarly exploit fear of crime to justify gentrification and displacement of Afro-descendant and Indigenous communities. These patterns reveal a global hierarchy where 'safety' is a racialised and classed construct, privileging Western tourists over local populations.

Research shows that sanctions and militarised geopolitics have a measurable negative impact on public health, economic growth, and social cohesion in targeted regions, with spillover effects on neighbouring countries. Studies on tourism flows indicate that perceived safety is heavily influenced by media narratives and government advisories, which are often politically motivated. The 'halo effect' of safe destinations benefits from the 'fear factor' in conflict zones, creating a zero-sum dynamic in global tourism markets.

Artists and spiritual leaders in conflict zones often use tourism as a metaphor for cultural erasure, framing it as a modern form of colonialism where landscapes and traditions are packaged for consumption. In Iran, poets like Forugh Farrokhzad and musicians like Googoosh critique the commodification of national identity under sanctions and war. Indigenous spiritual practices, such as the Zoroastrian Nowruz celebrations, are increasingly commercialised for tourist audiences, diluting their sacred significance.

Future scenarios suggest that continued militarisation of tourism will lead to a bifurcated global travel market, where only 'safe' (often Western-aligned) destinations thrive, while others become permanent conflict zones. Climate change will exacerbate these dynamics, as rising temperatures and resource scarcity intensify migration and conflict, further destabilising travel corridors. Alternative models, such as solidarity tourism or decolonial travel networks, could emerge as resistance to these trends.

Marginalised voices—such as Iranian dissidents, Palestinian refugees, and Yemeni civilians—are systematically excluded from tourism narratives, which frame them as threats rather than stakeholders. Women in conflict zones, such as those in Gaza or Kurdish regions, face double discrimination in both travel advisories and local economies. Diaspora communities, such as Iranian-Americans or Arab-Europeans, are often stereotyped as 'unsafe' by tourism industries, reinforcing Islamophobia and xenophobia.