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Totally agree with these! Especially India. We are currently in Cambodia and just talking about this today! I was shocked by how cheap it is in Portugal when I was there this summer. Also, love seeing South Korea on the list. I lived there for 2 years and think it is definitely underrated and can be done on the cheap if you avoid pricey western restaurants and imported beer. I love that you mentioned South Korea!
It really is an underrated destination. I taught English there for a year and it is everything you said and more. Crazy festivals, singing rooms, and deadly soju… so quirky and fun. The best part is that travelling around and eating out is so cheap there, you can have adventures every weekend.
I miss it a lot! I think a lot of people underestimate the effects of the world currency markets when it comes to travel. With all of the volatility now in exchange rates, you can get amazing deals for traveling to certain parts of the world at the right time. I remember going to Iceland in coincidentally after their stock market crashed. Thank you so much for publishing this list!
I was really amazed by how cheap India was. I actually managed to use only 50 USD there on 6 weeks. But then I lived with locals and volunteered. Thailand as well, super cheap. Central america is on my list for this year, and I look so forward to backpack trough these small countries on a budget. Portugal I still have left to go, but it is also high up on my bucket list. Great list, Matt! I never realized Eastern Europe could be that cheap.
So now is the time to go there! Love that Australia made the list! Glad to see South Korea on the list. Nice list! Cambodia was my first budget travel destination and I was amazed how cheap it was, especially when you go off the beaten track. China and South Korea are definitely on my travel list for the near future. I was surprised how expensive they were compared to the rest of South East Asia.
Maybe because everything is priced in USD in Cambodia?
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I would add Bolivia! Great list. Enough to make me pack my bag and set off right now.
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I would add Bolivia to any budget destination list. Best of luck with the book. I shall keep an eye out for it here in the UK. Peru, Colombia, and Bolivia. For example, visiting Macchu Picchu requires reservations months before you travel. So glad to see Australia in this list! I have been there, though.
Great list Matt and so delighted you included Central America! My absolute fav part of the world to date. Having lived in Nicaragua for a year I can definitely vouch for it as a super cheap country, ditto Guatemala, and both have so much to see and do.
People are friendly and I felt extremely safe even as a solo female traveler. Just be aware that things get more expensive once you head south into Costa Rica and Panama. Great list! I will be heading to central america this march to El Salvador and Costa Rica. Anyone have suggestions for El Salvador? Portugal and Australia are also on my list to visit. Great list and I agree with most of them, except reall Australia.
The world as we know it — reciprocal even across national borders — ends here. One thinks of the American West in the midth century, or parts of Brazil into the 20th. The borderline does not merely separate two territories, but two paradigms: law and order from anarchy, progress from primitivism.
Or perhaps, seen from the other side: freedom from oppression, purity from decadence. Emerging first in the Middle Ages, they persisted until Parliament abolished the last of them in Perhaps the most famous such zone was Alsatia, a small area west of Temple, between Fleet Street and the Thames, on the site of a former Whitefriars monastery. The riotous, anti-authoritarian history of Alsatia has almost entirely disappeared from memory . One exception is as an obscure legal term. They are eventually overrun by central authority, absorbed into the body politic and airbrushed out of history.
But while such territories have largely disappeared, over the last decade a new, enormous Alsatia, of sorts, has been identified: Zomia, the highland areas of Southeast Asia that are outside traditional state control. First identified in by the Dutch historian Willem van Schendel  , Zomia originally included Tibet and other southwestern parts of China, northern and northeastern parts of India, most of Nepal and Myanmar, all of Bhutan and Laos, and bits of Thailand and Bangladesh.
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By proposing Zomia, Mr. Van Schendel highlighted a transnational area that is marginal to all the states that nominally control it. Zomia is a sanctuary, a refuge for isolated, unassimilated communities. In , Mr. Van Schendel broadened the geographical scope of Zomia, extending it westward and northward to include large areas of Afghanistan, Pakistan, northern India Kashmir , Tajikistan, Kyrgyzstan and western China Xinjiang.
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Christianity and then Islam were later to join the ranks of the monotheistic faiths and also have a strong concept of heaven. There is then a link between extolling the virtue of a single God, responsible for everything on this earth, and belief in an afterlife. This narrow focus takes its tolls on imaginations, or at least channels them in a particular direction, and often makes for a palpable sense that God must be near at hand. This in its turn leads to an exaggerated interest in the place where God lives and to where the faithful might one day travel.
But the chain of connections between monotheism and heaven goes deeper. The omnipotent God upheld by monotheistic faiths embodies good and evil in a single source, as opposed to parcelling both out across a whole range of spirits, some of them two-faced. The tension between the two radically different emphases — on this life and on the next life — is, in effect, both the argument for and against heaven.
Both have their strengths. The first places great and potentially empowering emphasis on each person to cultivate an internalising spirituality. For some this burden is too much of a challenge. Putting it all off until after death with the promise of a heaven — especially one where, as in the Christian New Testament, God will roll out the red carpet for the workers who only spend the last hour of the day in His vineyard as readily as He will for those who have toiled since sun-up — is much more palatable.
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Death-bed repentance, in theory at least, allows for brinkmanship — a life of wonderful hedonism followed by a last minute change of heart, half an hour of piety and remorse and then a heavenly hereafter. It also requires a moral framework which can be carefully calibrated often by clerical hierarchies as a step-by-step guide to achieving a good afterlife.
Immanuel Kant, the eighteenth-century German philosopher and religious sceptic, once remarked that without heaven no system that sought to teach, preach or impart morality could survive. How to decide between the Eastern and the Western approach? Conventional wisdom — shared for once by scientists and clerics — is that there can be no verifiable communication with the other side as a way of assessing which has most merit.
Central to Eastern ideas of rebirth is forgetting all that has gone before. There have always been, however, unconventional individuals able to service those who are too restless to wait and see. The Victorians went to spiritualists and mediums; we, in our turn, devour the literature of near-death experiences to satisfy our hankering to know if there is anything more to come.
The American bestseller, Hello from Heaven edited by Bill and Judy Guggenheim , was a collection of accounts of communications from beyond the grave. To accept absolute oblivion after death, a brain that stops functioning and a body that rots, would be to accept the polar opposite of heaven.
It is increasingly popular as an option. There is even some scriptural foundation for such a stance: in the Old Testament, Job suffers endless adversity as part of a debate between Yahweh and Satan on the nature of human goodness. There is no suggestion that there is any other. Most of us, however, find the idea that death is the end unappealing, unthinkable or untenable — or a combination of all three. We cling fearfully and in hope to the notion, common in monotheistic religions, of the soul, that invisible but integral part of us that is above the messy business of physical death.
Yet despite its enduring popularity, a heavenly hereafter for the souls of the faithful departed has been officially declared by the mainstream churches as being beyond our imagination. We can sign up for it without having to think too hard about what that means. Clerics are curiously nervous of mentioning heaven, despite its potential as a crowd puller, especially with the elderly. When a senior English archbishop gave an address at a Roman synod the same year, in which he blandly mentioned heaven in passing, I wrote to him to ask if we might meet so he could develop what seemed an intriguing theme.
Yet he had said nothing. But that would be to ignore the lesson of history. There are mentions of heaven aplenty in the New Testament.
Some Christian fundamentalists believe that the Book of Revelation goes so far as to provide a street plan. Saint Augustine, arguably the most influential writer and thinker in Christian history, would, however, be pleased to hear the modern-day Vatican trying to quell speculation on the hereafter. It was indeed Augustine who established the term ineffabilis in theology as a way of summing up one of his favourite maxims — that it is easier to say what God is not than to say what He is.
Sketching out their own imaginary topography of Christian heaven has been a long line of theologians, mystics, artists, writers and the builders of the great Gothic cathedrals, whose spires reached to the skies. Usually starting with Revelation, which pictured paradise as a cleaned-up version of Jerusalem without its Temple, these seers have constructed the pearly gates and enlisted harps first heard in the New Testament Apocrypha — the early Church texts considered too unorthodox to make it into the Holy Bible.
Outside the cloister, Dante mapped out his Paradiso of the skies in the fourteenth century with Renaissance precision and with every bit the same authority as he had invested in his Inferno in the bowels of the earth, though by a quirk of human nature it is the latter that has continued to fascinate us more. The same, incidentally, is true of John Milton in the seventeenth century. His Paradise Lost has been vastly influential in shaping modern thinking on the Devil and his hellish lair, but those sections of the text which describe heaven are overlooked.
Perhaps it is a desire amongst readers not to appear presumptuous as to their final destination that has traditionally allowed hell to eclipse heaven in terms of the popular imagination. Or perhaps it is just the dominance of fear in our emotional range. More practically, it may be art for once imitating the attitudes of those in power. Despite its unfathomable promise, heaven has eternally been the poor relation of hell; the quieter, paler sibling, the bland-looking friend that some attractive men and women take round with them so as to make themselves shine ever more brightly in comparison.
Down the ages, when heaven has occasionally managed to raise its subtly attractive head above the flames of the hell fires, it has gripped imaginations and produced some memorable and influential images. Despite official urgings to the contrary, theologians, artists and writers have kept up a lively debate about the nature of heaven.
There are three basic views. The first has appealed most to theologians and mystics — somewhere we spend eternal solitude with God alone. Here the traveller is in an unknown territory without landmarks, somewhere imaginable only in moments of intense prayer or spiritual introspection. All earthly relationships — spouses, parents, children — are as nothing in this place, and the body and bodily pleasures are exchanged for a vaguely defined inner peace.
The imagination, a key component in any approach to heaven, is directed solely to God Himself and the backdrop is irrelevant. For the medieval mystics, God was so much the centre of their reveries that heaven was sexual fulfilment with Christ the Bridegroom. The second view is much more tangible, familiar and easy to plot. It allows for some overlap between heaven and earth, and hence relationships outside the central bond with God. The necessary inspiration is all at hand.