豫南盘古山文化产业开发研究
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摘要
豫南盘古山以"盘古神话诞生地""中国盘古圣地"自居。自上个世纪80年代至今,与盘古神话相关的经济、文化开发在盘古山逐步进行,形成了以景区旅游为主的文化产业。得益于非物质文化遗产保护运动中地方政府的扶持,盘古山打起创世神话的旅游品牌,以"回家""寻根"为基调,吸引人们前来观光、体验和休闲。如何完善景区基础设施,提升神话旅游的文化品位,加强文化产业的竞争力,实现经济效益与社会效益齐头并进,是盘古山神话旅游产业发展面临的主要问题。
PanguMuntain in the south of Henan province boasts itself as the birthplace of Pangu mythology and the holy land of Pangu in China.Since the 1980 s,the economic and cultural development related to Pangu mythology has been gradually carried out in Pangu Mountain,forming a scenic tourism-based cultural industry.Due to the support of local governments inthe protection campaign of the intangible cultural heritage,Pangu Mountain is built as a travel brand of genesis mythology,with the tones of"going home"and"finding roots",attracting people to come for sightseeing experience and relaxation.How to improve the infrastructure of the scenic spot,enhance the cultural taste of mythological tourism,strengthen the competitiveness of the cultural industry,and achieve both economic and social benefits are the main problems that the development of the tourism industry of Pangu mythology is facing.
PanguMuntain in the south of Henan province boasts itself as the birthplace of Pangu mythology and the holy land of Pangu in China.Since the 1980 s,the economic and cultural development related to Pangu mythology has been gradually carried out in Pangu Mountain,forming a scenic tourism-based cultural industry.Due to the support of local governments inthe protection campaign of the intangible cultural heritage,Pangu Mountain is built as a travel brand of genesis mythology,with the tones of"going home"and"finding roots",attracting people to come for sightseeing experience and relaxation.How to improve the infrastructure of the scenic spot,enhance the cultural taste of mythological tourism,strengthen the competitiveness of the cultural industry,and achieve both economic and social benefits are the main problems that the development of the tourism industry of Pangu mythology is facing.
引文
[1]郦道元.水经注[M].杭州:浙江古籍出版社,2001.
[2]王存.元丰九域志[M].北京:中华书局,1984.
[3]南阳地区史志编纂委员会.明嘉靖南阳府志校注[M].南阳:南阳地区史志编纂委员会,1942.
[4]张振犁.中原古典神话流变论考[M].上海:上海文艺出版社,1991.
[5]马卉欣.盘古之神[M].上海:上海文艺出版社,1993.
[6]刘俊起.开辟神还是祖先神———豫南盘古山盘古神格建构分析[J].寻根,2005(1).
[7]刘俊起.从民间杂神到三皇五帝———论盘古庙重建过程中祔祀神的转变[J].民俗研究,2005(1).
①参见倪明进、栗郢：《泌阳县志（本衙藏版第二卷）》，道光八年（１８２８年）。
②参见葛洪：《枕中书》，早稻田大学藏《龙威秘书一集》第七册。
③参见陶弘景：《灵宝真灵位业图》，哈佛大学汉和图书馆藏明崇祯汲古阁刊本。
[2]王存.元丰九域志[M].北京:中华书局,1984.
[3]南阳地区史志编纂委员会.明嘉靖南阳府志校注[M].南阳:南阳地区史志编纂委员会,1942.
[4]张振犁.中原古典神话流变论考[M].上海:上海文艺出版社,1991.
[5]马卉欣.盘古之神[M].上海:上海文艺出版社,1993.
[6]刘俊起.开辟神还是祖先神———豫南盘古山盘古神格建构分析[J].寻根,2005(1).
[7]刘俊起.从民间杂神到三皇五帝———论盘古庙重建过程中祔祀神的转变[J].民俗研究,2005(1).
①参见倪明进、栗郢：《泌阳县志（本衙藏版第二卷）》，道光八年（１８２８年）。
②参见葛洪：《枕中书》，早稻田大学藏《龙威秘书一集》第七册。
③参见陶弘景：《灵宝真灵位业图》，哈佛大学汉和图书馆藏明崇祯汲古阁刊本。