丽江古城城市格局三元论及其文化透视

文章在突破丽江古城城市格局二元论的传统观点上,提出丽江古城的城市格局由三大文化板块构成,即商贸文化板块、纳西文化板块、汉文化板块.三大文化板块的形成与古城的三大水系有着密切的关系.古城三大文化板块的形成与演变并没有发生激烈的文化冲突,相反却是彼此之间的和谐共生,共同维护着丽江古城在滇西北经济交流线上商贸重镇的功能.     

Searching for a lost aura: a Naxi Dongba’s spatial practices and space remaking in touristic commoditization

This paper explores how space remaking of tourist destinations erases aura of place. Two questions are discussed: (1) where does the aura of a tourism destination originate and (2) why/how is the aura of a tourism destination erased. Ethnographic research was conducted in 2011, 2012, and 2016, in Lijiang, Yunnan Province, focusing on the life story of He Zhenwei, a Naxi Dongba, and the spatial practices of his daily life in his workplace, home, and town. It indicates that more attention is paid to representations of space than to the aura of place in the space-making of tourist destinations. I argue that this kind of space-making tends towards the disjunction of the inherent systems of symbols of physical space, resulting in the loss of the aura of place. The most innovative aspect, in which I draw on Lefebvre’s space theory and Goffman’s theatrical stage, is the juxtaposition of ritual space, life space, and staged space, which elucidates the correlation between meaning-remaking of tourist destinations and the aura of indigenous cultures. The commoditization of heritage tourism is subject to the pursuit of the ‘Other image’ of culture as well as landscaping of place which gradually leads to the annihilation of aura.     

纳溪竹产业发展应走“共建共享共赢”之路

基于竹产业发展前景综述,结合调研材料,分析了泸州市纳溪区竹产业发展的现状和存在的问题,并认为,纳溪竹产业要做大做强,应走"共建共享共赢"之路,通过与加工企业共建、与酒类企业共建、与旅游文化业共建,形成政府、企业、竹农共赢的局面。     

De-localization and re-localization of ethnic cultures: what is the role of tourism?

Based on the theoretical tools of “de-localization” and “re-localization,” the paper analyses the cultural changes in two ethnic communities in Lijiang, China, in terms of architecture, ethnic costumes, local language and ethnic identity. The findings show that the process of modernization, the dominance of central government and the transmission of “Han” culture are the external driving forces of the de-localization of ethnic cultures in non-tourism ethnic communities. Tourism may accelerate the de-localization process in certain aspects, but it has promoted the re-localization of ethic cultures to a larger extent and therefore plays a protective role in changing ethnic cultures.