好客的东道主:旅游人类学“主-客”范式反思

在中国现代旅游的语境下,对中国传统"主-客"关系的文献梳理,在此基础上反思旅游人类学的"好客"研究,认为中国主客关系中传统的文化逻辑,尤其是其蕴含的主次逻辑、辩证主客关系(如主动的东道主)等将为拓展、批判旅游人类学"主-客"范式提供新的结构关系及柔韧性,当然也包括"主""客"内在维度的丰富性。     

“内”“外”表达:桂林龙脊梯田景区乡愁意识的建构与重塑

桂林龙脊梯田的农耕文明和乡土文化是自然景观与乡愁旅游资源的综合体,承载着景区的历史记忆,是延续和传承龙脊梯田景区乡愁文化的重要表征。留住乡愁文化对于传承当地的历史文化、重塑乡愁记忆和树立乡土文化自信具有重要作用。村民作为龙脊梯田景区乡愁旅游感知的内部视野,与作为外部视角的政府、游客和媒体有着不一样的建构策略,在深描各行动者如何"留住"与"重塑"乡愁的基础上,提出活化社会记忆、激发集体记忆、凝聚情感记忆和赋能媒介记忆的乡愁旅游发展路径,旨在强化乡愁旅游主体地位、增强乡愁文化认同、搭建乡愁情感纽带和创新乡愁文化感知。     

谁的笛、歌、舞和鼓?——族群话语下的甘肃陇南宕昌“bei”人音乐

在白龙江流经的甘肃省陇南市宕昌县聚居着一群自称为"bei"的人。长期以来,"bei"人认为自己是藏族,最直接的证据就是"bei"的发音与藏族的自称"bod"非常相近,但他们与其他地区的藏族在语言、服饰、风俗习惯等方面有着明显的差异性。近年来,当地不少知识分子通过古代文献的考察,认定他们是古氐羌人的后裔;宕昌县政府也从旅游开发、振兴当地经济的角度出发主推羌族概念,将他们认定为羌族。而正是这一族别的更迭,在当地乡民、知识分子以及不同年龄段的人群中间引发了族群认同上的争论,也引起了宕昌"bei"人在固有文化和音乐传统上的变更现象。本文即通过对宕昌"bei"人现存音乐事象的田野考察,探讨在近几年来宕昌"bei"人羌化这一新的族群身份构建过程中,宕昌"bei"人的音乐事象发生了怎样的改变,"bei"人如何看待这些音乐传统的更迭,同时引申思考和挖掘其中所蕴含的学理问题。     

“扎裤腿”与“织网子”:病毒笼罩下的村落命运共同体——来自山东省临沂市兰山区岭前村的民族志报道与思考

COVID-19疫情暴发以来,乡人在地理上对村庄进行了"扎裤腿",同时将家户和人口"织网子",由此构建了村落防护共同体,以之应对病毒传播或人群被感染的可能性。这一村落命运共同体是由中国政府设计,通过层层行政动员方式,由村落政权组织实施,全体村民自觉自愿参与而形成的。它建立在传统村落社区的基础上,既是一个地缘意义的共同体,与村庄的行政地理边界完全吻合,也是一个乡土人际关系的共同体,与家庭亲属关系、邻里关系、伦理情感等传统纽带有密切关联。"扎裤腿"和"织网子"是其明显的建造技术与策略,它具有排外性和临时性特征。当疫情过去,这个共同体很可能会自动回落到原来乡村社区状态,不会对村落结构产生多大文化影响,但若干年后会存留一定集体记忆。就预防措施而言,国家应该恢复"赤脚医生"建制,做到每村一医,逐户逐人进行筛查,而不仅是对村庄实行简单的行政堵留或排外,而且可以应对未来暴发的各种流行病。同时建议,在疫情过去之后启动"健康乡村"建设项目,与"美丽乡村"建设并行推动,以提高我国广大农民的身体素质和幸福指数。     

现代旅游语境中的“自我”与“他者”——对九寨沟《藏谜》表演者文化身份建构的思考

随着现代旅游进入东道主社会,"主—客"间的互动成为可能。作为旅游场景中一个特殊群体,少数民族表演者的个人经历在这种互动中受到深刻影响,包括生存环境、生活习惯、人际交往、宗教信仰等。本文以九寨沟旅游表演《藏谜》中的藏族表演者为例,探讨表演者在舞台表演与日常生活中所经历的变化,指出这些改变其实质是对"自我"和"他者"表述的完成,其新的文化身份的建构是少数族群在理解自我传统与现实的基础上的自我抉择。     

旅游经济影响下传统民族节庆变迁研究——以浙江景宁畲族“三月三”为例

"三月三"是畲族传统的民歌节和乌饭节。近30年来,随着社会文化环境的变化和现代旅游经济的介入,畲族"三月三"节庆的内涵、活动内容和参与主体都发生了变迁。旅游经济发展强化了畲族"三月三"节庆的民族特征和旅游经济功能,并对畲族文化元素产生差异性影响。     

“一带一路”倡议中跨界民族的价值、挑战及对策研究

本文采用田野调查、文献资料等方法试对我国跨界民族在"一带一路"倡议中的价值进行研究。得出结论:跨界民族能为民心相通"积基树本";为贸易畅通"保驾护航";为政策沟通"牵线搭桥"。同时阐述了不同地区的跨界民族在"一带一路"倡议推进过程中所面对的挑战并提出对策:发挥跨界民族的文化优势,实现固边、守边、安边和"拓边";加强政策学习,增强国家认同;务实合作,共同直面跨界民族问题;重视和培养我国各类跨界民族人力资源;借助岁时节气,举办民族文化旅游盛会;坚持"以人为本",维护跨界民族民众的切身利益。     

“脱胎换骨”与“夺胎换骨”之辨说

黄庭坚作为江西诗派的领袖,他提出了"无一字无来历"、"点铁成金"和"夺胎换骨"等有名的文艺理论,但后人在使用他的"夺胎换骨"时,往往把它说成了"脱胎换骨"。事实上,"夺胎换骨"和"脱胎换骨"是两个不同的概念,黄庭坚的文学主张是"夺胎换骨",而不是"脱胎换骨"。     

回族“经堂语”的特殊语言现象(一)——“上”和“打”

经堂语是一种宗教场所的特殊用语。指的是明清时期,经师们用当时的汉语("蒙式汉语")翻译阿拉伯语或波斯语形成的一种特殊的汉语变体。其面貌特征、性质、形成过程与历史上的"汉儿言语",今天的临夏话、西宁话等西北民族地区接触方言十分相近。我们的研究初步表明:经堂语的译文风格与元、明时期直译体译文风格接近,存在元白话里的"格"标记成分:如方位名词"上"是"位格""宾格"等标记形式,介词"打(达)"是离格标记形式等现象,属于蒙古语等语言的"格"范畴。我们认为这是蒙古语在经堂语里的干扰特征。     

“人口红利”论辨析

"人口红利"迄今没有一个统一与明确的定义,但这个词语却较为广泛地被相关研究人士使用着。本文指出了"人口红利论"的一些严重不足:定义粗略,没有考虑劳动人口和被供养人口的相对性、劳动生产率与人口负担的相对性等;对资本-劳动替代的片面运用。文章还分析了所谓"人口红利"的来源,指出了"二次人口红利"概念是对"人口红利"概念的部分否定。     

主随客便:天堂的想象与制作——旅游中的好客性与符号视角

时下中国少数民族地区正以种种好客方式吸引旅游者以发展当地经济。针对此,研究一方面审视这些好客行为;另一方面研究旅游者的旅游动机,进而从符号视角研究好客性与地方资源、现代情景以及游客所好之间的密切联系与互动方式。     

南涧彝族"跳菜"礼仪的象征分析

"跳菜"是彝族在宴请宾客时跳着舞上菜的最高待客礼仪,它是舞蹈和饮食合二为一的典型。本文在明确跳菜礼仪及其特点的基础上,通过对跳菜舞蹈象征符号和饮食象征符号的意义解析,揭示了彝族传统的认知体系和乐观豁达的民族心理,以及跳菜对彝族族群认同、民族和睦相处的积极作用。     

Naturing the Nation: Aliens,Apocalypse, and the Postcolonial State

The purpose of this study is to understand how the British Canadian Frank Schofield transformed himself into an established missionary scholar and nobleman in Korea. The study employs its framework from the structure of cultural exchange itself in its survey of Schofield's career. It examines the relevant aspects of Korean and Western cultures, and the characteristics of Schofield who linked them. The case, including themes significant both to Korean and Western cultures, such as the importance of spirituality, an emphasis on education, and the ideals of justice and love, explains reasons for his success as a cultural mediator between Korea and the West. It reveals that the flow of information and ideas between Koreans and Schofield illustrates the ability of intercultural contact to influence the initiating as well as receiving culture. It suggests that such a distinction between sender and receiver may carry little ultimate significance. Finally, it argues that individuals of different cultures can convey information and ideas effectively only if the conveyer learns about the target individuals for the information and ideas, and communicates on the basis of that knowledge, as intercultural communications occur between the individuals of different cultures.     

Sino-Muslim Relations: The Han,the Hui,and the Uyghurs

Sino-Muslim relations rest upon an informal socio-spatial hierarchy according to which some Muslim groups are more of an asset and others more of a liability. In this informal hierarchy, Hui Muslims are closer to the center than any other Muslim group because they are Sinicized, seen as religiously moderate, and mostly live in proximity to non-Muslim Chinese neighbors. Central Asian Muslims, most notably Xinjiang’s Uyghurs, are more distant from China’s notional center and seen as culturally more alien and prone to religious extremism. This article discusses the historical roots of this socio-spatial hierarchy and systematically examines Sino-Muslim relations in political, economic, and societal terms. It concludes that, despite problematic features from a western-liberal perspective, the hierarchy continues to enable the Chinese majority to manage a set of otherwise challenging relationships.     

Retroactive phantasies: discourse,discipline, and the production of race

The present inquiry considers how the practice and notion of race can be figured as a type of discipline that functions to achieve the subjection of the individual – to form the individual as a racial subject. Focusing on the constructions of blackness and whiteness within US racial rhetoric, and engaging the work of Michel Foucault and Judith Butler, I propose that racial identity is a retroactive phantasy that is always conditional on the subject enacting the very power that marks them: the formation and maintenance of subjectivity is premised on the individual being formed and forming themselves in relation to a normalized identity site and is, thus, always an action. Precisely due to this necessity to act, and to the incoherence of power, innovative acts of anti-discipline re-negotiate the ways in which racial subjectivity is lived and realized.     

Sydney, 1901: Federation,National Identity and the Arches of Commemoration

Triumphal arches are part of a long tradition of urban spectacle. They were employed in colonial and early postcolonial Australian cities to mark major state events including centenaries and royal visits. They signposted the official parade route for the inauguration of the Australian Commonwealth in Sydney on 1 January 1901. This article describes the temporary arches and the events leading up to them in the context of the Federation movement and the urban development of Sydney. It explores what the arches expressed of contemporary Australia, and how their unitary classicism both conveyed and represented more complex cultural meanings.     

Narratives of national belonging: the domestic,the wild,and the mutant in Australian film

This article explores understandings of postcolonial national belonging through an analysis of cinematic representations of humans, animals and the environment. It does so by analyzing a series of Australian films about plants, animals or people who are out of place or out of control. The article registers some of the changing representations of Australian flora, fauna and, by association people, as native, domesticated, simpatico, feral and wild; interpreting these shifts as recalibrations of a moral hierarchy of cultural belonging. Films including Lantana (2001) Dir. Ray Lawrence; Razorback (1984) Dir. Russell Mulchay; Rogue (2007) Dir. Greg Mclean; and Black Water (2007) Dirs. David Nerlich and Andrew Traucki are read in terms of political anxieties. Drawing on work ‘that insists humans and animals are currently bound in a complex network of relationships’, I use these films to explore issues of the nation, place, belonging in relation to aliens and natives. Given that in the past 20 years there has been increasing recognition of the history of colonialism and its effects on Indigenous peoples but also a different but related blossoming of environmental nationalism, the key question that animates this research is how these understandings are represented in film and what work animals and plants might have played in filmic cultural representations of national belonging.     

He Named Me Malala: connecting the historical,the local,and the global

My essay highlights how this (otherwise excellent) documentary film He Named Me Malala suffers from a historical amnesia in failing to connect the historical, local, and global/Western factors that have set the political-social context within which occurred the Malala incident in 2012. This is because the documentary – exposing the voice of a Pakistani female activist as a postcolonial/global agent – does not look into the historical-colonial, Cold War, or the post-Cold War dynamics that have set the ‘context’ within which the theme of the documentary unfolded. My essay addresses these issues of historical amnesia, arguing that to better comprehend the Malala incident (and broadly the issue of gender violence in Pakistan’s socio-cultural context) it remains imperative to connect how factors of power, politics, and vested interests have intersected at historical, local, and global levels to explain the 2012 Malala incident.     

Race,ethnicity, young people and offending: the elephant in the room

ABSTRACT

Can we start to say Race again when discussing youth and justice? This demand emerges from the findings of the participatory action research reported in this article. Fifty young people, in custody or in contact with youth offending teams (YOT), discussed the support that would enable them to desist from offending behaviour. Race was a prism through which they saw their experience. Rather than naming racism, family appeared to be a covert, legitimate, way of talking about identity, solidarity and difference. Family ties, overlaid with experiences of race and racism, could be reasons for engaging in behaviour that was seen as criminal. Family, overlaid with ethnicity, could become a source of support to enable young people to cope with the challenges of being involved in and desisting from offending behaviour. At a time where policy and political language has shifted from rac(ism) to a culturalist discourse focused on ethnicity or religion, naming Race and racism remains vital. Only by acknowledging the differentiating power of Racism can the experience of young people in contact with YOT be understood. Only by appreciating the value of shared experience of race (within families and communities) can appropriate pathways towards alternative futures be offered.