In the article Political Tourism centered around the events of the 2001 Summit of the Americas and the subsequent resistance to neoliberal globalization. The way that language was deployed, history was constructed, and the city was specialized formed the main sites of contention between the interests of the hosts of the summit and the activists seeking to undermine the effect of the meeting. The history of Quebec City is a site where the agenda of the host has inscribed its power through creating a field of exclusion. This field existed politically, representationally, and physically. Its representation was produced through mapping. The maps typically provided to tourist were said to emphasize an orientation of the visitor towards key historical landmarks and deemphasizes physical topography, distance, scale, abstracts the complexities of the public works and varies from a standardized north-south orientation. In addition to the pre-existing tourist map the maps made specifically for the summit represented the temporary fortification (the Fence), which delineated clear inside and outside locations. This functioned in a way that the author described as the geography of difference. This framework of difference or “spatialization is a way that spaces are in his words“cast” as one thing or another. This process of casting involves a myth making or a place myth which fits into a schema already present in the history being reproduced in Quebec City which extends into the social reproductions by the people present, media coverage, and the scripts that the players (residents, tourists, and activist tourists) work out as everyday social relations. This script is meant to be a neutral strategy for relating to people, however the maps, coverage, and gestures between participants inform it. Place myths provide a frame for codes of conduct. The attempts to reproduce social relations, images, and physically augment the activities that can take place by restricting where activities can take place. The tourism text something which is reproducible with repetitive routines. Gestures, activities, clothing, specific views, and souvenir paraphernalia are pieces of a Meta text that work in conjunction to construct a discernable identity of local culture. Many of the texts available to the tourist create a simulated hybrid space where the past happens in the present and in to this effect the tourist’s body acts out rituals that put them selves into a textual framework. . The organization of the tourist as a memory machine to occupy the distance between the location and the myth. The texts which prescribes codified gestures, reproduces and makes memories which are relatable to the nearby contexts which reaffirms an experience of being attendant to environment. Internalizing an amputated memory the tourist is part of staging his or her own experience. The myth-place has a retroactive capacity make meaning as well as inscribing future fictions over the present. Place myths are carried on commodities, in media, and on tourists bodies themselves. These are intended to mobilize future tourists through representation of sites spatialized but not yet produced.