开平碉楼与村落地方意义的游客阐释
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摘要
开平碉楼是中国农民主动接受西方文化建设而成的"家"。对当地居民而言它是赖以生活的地方,对政府而言它是进行红色教育的遗产,而游客怎样理解它却是未知的。本文采用半结构式访谈法和观察法收集数据,并借助归纳法理解游客对开平碉楼地方意义的认知。研究表明,游客认为开平碉楼既是"奢华与危机共存"的"家"又是极具"建筑特色和拼搏精神"的遗产,碉楼因生活印记的存在成为了"家",又因被权力赋予遗产的称号而变成了遗产。"家"和遗产通过经济、时间和情感等维度得到融合,在"家"和遗产的关系背后是一种家国情怀的体现。
Home and heritage is a pair of concepts mutually exclusive to each other. However, when home is empowered as heritage, the meaning of space experiences the process of reconstruction. Different groups make different meaning for one place, home is considered as a place of living for local residents while treated as heritage for red education for local government. But how it was understood by tourists, a group participating the process of meaning-making essential to the institutional system of interpretation, remains unknown. Therefore, the paper aims to explore what kinds of meaning a place with controversial attributes has for tourists, and how the meaning of home and heritage connected to each other. Kaiping Diaolou and Villages was used as a study case. Participant observation and interview methods were used for data collection and secondary data were also collected as supplement. The findings are: For tourists, Kaiping Diaolou and Villages is not only home with luxury and crisis but also the heritage of architecture and spirit. It was regarded as home because of the existence of living trance, and thought as a heritage for the empowerment. Home and heritage are connected to each other by time, emotion and economy. What behind it is a feeling of patriotism. The paper contributes to understand how conflicting meanings coexist in common space and helps to find ways to solve realistic contradiction of home and heritage in heritage protection and utilization.
Home and heritage is a pair of concepts mutually exclusive to each other. However, when home is empowered as heritage, the meaning of space experiences the process of reconstruction. Different groups make different meaning for one place, home is considered as a place of living for local residents while treated as heritage for red education for local government. But how it was understood by tourists, a group participating the process of meaning-making essential to the institutional system of interpretation, remains unknown. Therefore, the paper aims to explore what kinds of meaning a place with controversial attributes has for tourists, and how the meaning of home and heritage connected to each other. Kaiping Diaolou and Villages was used as a study case. Participant observation and interview methods were used for data collection and secondary data were also collected as supplement. The findings are: For tourists, Kaiping Diaolou and Villages is not only home with luxury and crisis but also the heritage of architecture and spirit. It was regarded as home because of the existence of living trance, and thought as a heritage for the empowerment. Home and heritage are connected to each other by time, emotion and economy. What behind it is a feeling of patriotism. The paper contributes to understand how conflicting meanings coexist in common space and helps to find ways to solve realistic contradiction of home and heritage in heritage protection and utilization.
引文
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[23]张环宙,吴茂英,刘婷.国际游客凝视与旅游文明——基于“印象·刘三姐”的实证研究.世界地理研究,2016,25(6):148-157.
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[26]刘彬,阚兴龙,陈忠暖.旅游消费空间的建构与游客感知——以拉萨玛吉阿米餐厅为例.世界地理研究,2016,25(3):151-161.
[27]Massey D.Living in Wythenshawe//Borden I,Kerr J,Rendell J.The unknown city:Contesting architecture and social space.Cambridge:MIT Press,2001:459-475.
[28]张学标.全球化时代维吾尔民族的文化冲突与文化传播.武汉:武汉大学,2010.
[29]Nowicka M.Mobile locations:Construction of home in a group of mobile transnational professionals.Global,2007,7(1):69-86.
[2]Wang C.How does a house remember?Heritage-ising return migration in an Indonesian-Chinese house museum in Guangdong,PRC.International Journal of Heritage Studies,2014,20(4):454-474.
[3]Jacobsen J K S.The making of an attraction:The case of North Cape.Annals of Tourism Research,1997,24(2):341-356.
[4]Despres C.The meaning of home:Literature review and directions for future research and theoretical development.The Journal of Architectural and Planning Research,1991,8(2):96-115.
[5]Domenico M D,Lynch P A.Host-guest encounters in the commercial home.Leisure Studies,2007,26(3):321-338.
[6]Tuan Y F.HomeHarrison S,Pile S,Thrift N J.Patterned ground:Entanglements of nature and culture.London:Reaktion,2004:164-165.
[7]李春霞,彭兆荣.从滇越铁路看遗产的“遗产化”.云南民族大学学报(哲学社会科学版),2009,26(1):29-34.
[8]赵红梅.论遗产的生产与再生产.徐州工程学院学报(社会科学版),2012,27(3):29-34.
[9]Graeme Evans.Living in a World Heritage City:Stakeholders in the dialectic of the universal and particular.International Journal of Heritage Studies,2002,8(2):117-135.
[10]赵振斌,褚玉杰,郝亭,等.汉长安城遗址乡村社区意义空间构成.地理学报,2015,70(10):1606-1621.
[11]Jaakson R.Second-home domestic tourism.Annals of Tourism Research,1986,13(3):367-391.
[12]Watson J L.Presidential address:Virtual kinship,real estate,and diaspora formation-The man lineage revisited.The Journal of Asian Studies,2004,63(4):893-910.
[13]王敏,江荣灏,朱竑.跨国宗族网络与侨乡地方意义的建构研究——以前美村为例.世界地理研究,2017,26(1):112-123.
[14]孙九霞,周一.遗产旅游地居民的地方认同——“碉乡”符号、记忆与空间.地理研究,2015,34(12):2381-2394.
[15]Harvey D C.Heritage pasts and heritage presents:Temporality,meaning and the scope of heritage studies.International Journal of Heritage Studies,2001,7(4):319-338.
[16]Smith L.Heritage,gender and identity//Graham B J,Howard P.The ashgate research companion to heritage and identity.Aldershot:Ashgate Publishing,2008:159-178.
[17]戴伦·J·蒂莫西,斯蒂芬·W·博伊德.遗产旅游.程尽能,译.北京:旅游教育出版社,2007.
[18]Copeland T.Presenting archaeology to the public//Merriman N.Public archaeology.London and New York:Routledge,2004.
[19]Chen J,Chen N.Beyond the everyday?Rethinking place meanings in tourism.Tourism Geographies,2017,19(1):9-26.
[20]克里斯托弗·布鲁曼,吴秀杰.文化遗产与“遗产化”的批判性观照.民族艺术,2017(1):47-53.
[21]白小瑜.社会建构论的再考量.西华师范大学学报(哲学社会科学版),2009(4):51-57.
[22]Chang T C.Bungalows,mansions and shophouses:Encounters in architourism.Geoforum,2010,41(6):963-971.
[23]张环宙,吴茂英,刘婷.国际游客凝视与旅游文明——基于“印象·刘三姐”的实证研究.世界地理研究,2016,25(6):148-157.
[24]Urry J.游客凝视.杨慧,赵玉中,王庆玲,等,译.桂林:广西师范大学出版社,2009.
[25]张国雄.从开平碉楼看近代侨乡民众对西方文化的主动接受.湖北大学学报(哲社版),2004,31(5):597-602.
[26]刘彬,阚兴龙,陈忠暖.旅游消费空间的建构与游客感知——以拉萨玛吉阿米餐厅为例.世界地理研究,2016,25(3):151-161.
[27]Massey D.Living in Wythenshawe//Borden I,Kerr J,Rendell J.The unknown city:Contesting architecture and social space.Cambridge:MIT Press,2001:459-475.
[28]张学标.全球化时代维吾尔民族的文化冲突与文化传播.武汉:武汉大学,2010.
[29]Nowicka M.Mobile locations:Construction of home in a group of mobile transnational professionals.Global,2007,7(1):69-86.