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This essay brings forward the idea that there is more than meets the eye in local knowledge systems than what science can show us now. To comprehend this, we need to make a conceptual jump and look for the “dark matter” (the notion borrowed from astronomy that refers to a hypothetical form of matter that does not interact with light or electromagnetic fields) that can potentially sustain local knowledge. Considering that it is a complex of knowledge, practices, and beliefs contained in TEK, knowledge in LEK does not correspond to the notion of knowledge in science. Therefore, in order to map LEK–science interactions, we will refer to the concept of peoples’ knowledge of LEK as acknowledgement and the scientific recognition and awareness of information, facts, and principles as knowledge . Applying this to a Johari Window, we can observe four categories of LEK in a known–unknown/acknowledged–unacknowledged matrix. We can refer to unknown and unacknowledged as dark local knowledge . Indeed, local knowledge systems contain many aspects that modern science cannot yet explain, as a major part of its components are not even considered in scholarly research. Dark local knowledge can potentially provide us with the invaluable touch of experience of countless generations, opening different ways of seeing reality.

The attitudes of local communities towards the development of dark tourism are still underexplored. This thorough analysis of the scientific knowledge available in renowned databases in the period from 2013 to 2019 aims at explaining the role of local communities in dark tourism, the advantages and disadvantages of its development, and the understanding of the conditions needed for its acceptance and support. The analysis has determined that every practice of dark tourism is conditioned by the context within which it was created, and that it has economic, socio-cultural and environmental advantages and disadvantages. The support of the local community for the development of dark tourism is crucial for its continuous existence, and it can depend on the management strategies and the benefits that dark tourism provides. The research results contribute to the corpus of literature, and may inform strategic guidelines for dark tourism management, as well as benefit the wider community through awareness of the necessity of prevention of tragic events. Further research on the topic should create management strategies of dark tourism that are acceptable to local communities.

This book is aimed at addressing two common misconceptions. The first is that belief in G-d is purely a matter of faith and cannot be supported by rational arguments. The second is that rationality is incompatible with mysticism. The first part of this book argues that it is more rational to believe in G-d than not. The second part argues that instead of rationality being incompatible with mysticism, it ultimately leads to it. In the second part the author draws in particular on the literature of Chabad Hasidic philosophy and the teachings of the Lubavitcher Rebbe. Special attention is devoted to near-death experiences.