节庆旅游成为当地旅游经济发展新引擎——以吉林省为例

节庆旅游日益成为地区旅游经济发展的新动力、新引擎。吉林省的节庆旅游虽然起步较晚,但是通过分析其发展现状及取得成绩,得出同样的结论。吉林省节庆旅游已经成为吉林省旅游经济发展的新引擎,应该更加规范持久地发展下去。     

海南传统节庆饮食文化研究

饮食是传统节庆中的一项重要内容,在传统节庆活动中具有极其重要的地位。本文分析了海南传统节庆饮食的特点及其中蕴含的文化,并从自然环境、历史移民、人文性格等方面分析了海南传统节庆饮食文化的成因,主旨在于让更多人了解和发扬海南传统节庆饮食文化。     

吉林省节庆旅游开发现状与对策分析

节庆旅游活动不仅能增强旅游地经济发展,提高社会效益,而且还能提高其在国内外的知名度。吉林省是经济欠发达省份,具有多民族多样性,四季分明,节庆旅游资源丰富,且具有一定的开发潜力。本文分析了吉林省节庆旅游活动开发的现状,提出了可行性建议。     

生命的结局

每年国庆节，举国上下张灯结彩，那一个个大红灯笼高高挂起，营造出一种喜气洋洋的节庆气氛，大红灯笼着实成为一道又红又亮，具有中国特色的节庆风景线。     

“新兴节庆”这张牌怎么打？

改革开放以来,各地围绕塑造城市形象,充分发挥地方特色和传统优势,利用本地名胜、名产等优势,纷纷创设新兴节庆。与传统节庆相比,新兴节庆的活动特点、操办方式、承载的社会功能等都有所不同。更多着眼于对外开放,扩大城市的知名度和吸引力,展现城市个性;同时,刺激消费、繁荣经济也成为新兴节庆的鲜明主题。不少新兴节庆取得了很大的成功,被市民和外界认同,成为城市的名片。比如山东潍坊国际风筝节、河南洛阳牡丹     

围绕纳西族节庆文化开展农村图书室服务工作

文章论述丽江地区农村图书室如何围绕纳西族节庆文化开展服务工作。     

活跃乡镇文化节庆活动 促进农村思想道德建设

在新时期城镇化进程中,日渐富裕起来的农民迫切需要提高生活质量,追求科学文明的健康生活方式。笔者认为浙江省象山县本着＂还节于民,还民于乐＂的发展理念,以中国开渔节为龙头,实现县、乡镇两级联动,促进节庆活动常态化建设,开拓了农村思想道德建设新阵地,是实现农村精神文明建设的有效途径。     

桂林民俗文化节日

桂林民间的少数民族节庆活动也特别多，风情浓厚的风俗，已成当地旅游的一大风景线。     

论赣南客家节庆文化对外翻译的必要性

在"一带一路"视域中,综合相关文献资料,界定了赣南客家节庆文化的内涵,分析了其地域性、传承性、包容性等三方面的特征。主要从当代外语人的历史使命、国家文化软实力的提升、文化全球化的发展趋势三方面阐述了节庆文化对外翻译的必要性,旨在把博大精深的客家文化传播到世界各地。这既契合"一带一路"倡议,又顺应世界多极化和经济全球化的潮流,还有利于弘扬和传播中国传统文化,不断提升中华文化的国际辨识力、影响力和竞争力。     

一座城市的月亮文化营销

月亮是世界的,月亮品牌却是宜春特有的。宜春缘何对月亮文化情有独钟,并在全国浩若烟海的节庆文化活动中,把月亮文化节办成了江西的亮点、全国最具影响力的节庆活动?请看宜春——宜春月一夜成名这是一座有着特殊月亮情结的城市。这座城市因为连续举办了三届月亮文化节而名声大噪,享誉江南。2009年的中秋之夜,在美丽的宜春,一场名为宜春月·中华情的中秋晚会,随着中央电视台、台湾中天电视台、香港无线电视台和澳门电视台等两岸三地电视台的现场直播,将美轮美奂的宜春月,传遍全世界。     

‘From mosh pit to posh pit’: Festival imagery in the context of the boutique festival

This paper addresses market-based cultural production in the context of the UK festival field, with a focus on the framing of the festival experience through anticipation. In particular, boutique festivals are discussed as examples of a contemporary cultural ‘product category’ which has emerged and proliferated in the last decade. Through discourse analysis of media representations of boutique festivals, we situate the boutique festival in a broader sociocultural discourse of agency and choice, which makes it meaningful and desirable, and outline the type of consumer it is meant to attract. For the contemporary consumer, the boutique festival is presented as an anticipated experience based on countercultural festival imagery, while simultaneously framing cultural participation through consumption. The paper contributes to a wider debate on the construction of the consumer in the cultural economy.     

Musical Ties That Bind: Nostalgia,Affect, and Heritage in Festival Narratives

Affective heritage embracement, a collective narrative of nostalgia, is identified at two popular music festivals. “MusicFest” embraces a tradition of “Red Dirt” country music through performance (music festival), whereas the “Walnut Valley Festival” embraces a bluegrass/folk musical heritage through performance and participation (musicians' festival). The symbolic importance of musical interaction is explored to highlight the experienced emotionality that leads to the affective ties that bind these otherwise temporary communities. This collective narrative reveals the various functions of nostalgia wherein collective sentiment both reflects and creates the perceived authentic experiences of festival attendees.     

透视“女生节”走俏高校校园的秘密

三七"女生节"成为大学校园流行节日之一,当前90后大学生普遍喜欢过女生节。社会各界尊重女性并支持女生节的发展,学校关爱女生并借助女生节创新校因文化建设,90后大学生为满足自我的发展需求,积极参与女生节活动,这些因素推动了"女生节"走俏。然而,对"女生节"走俏高校,我们也需要理性对待,引导90后女大学生健康成长。     

The shifting ‘stages’ of performance: a study of ‘Chavang Kut’ festival in Manipur

Chavang Kut, a post-harvesting festival in Manipur, represents an important cultural expression of the Chin-Kuki-Mizo group of people. The article looks at the participation of the Thadou community in the celebration by tracing their performative historiography. In the past, the celebration was primarily important in the religio-cultural sense. The rhythmic movements of the dances in the festival were inspired by animals, agricultural techniques and showed their relationship with ecology. Today, the celebration witnesses the shifting of stages and is revamped to suit new contexts and interpretations. The traditional dances which forms the core of the festival is now performed in the out-of-village settings and are staged in a secular public sphere. While used by the state as a political project to bring unity amongst the different communities of Manipur, recent socio-political occasions showed how it is used as a site of contestations against the state.     

The connectivity of ethnic displays: new codes for identity in northern Laos

In Laos, cultural festivals and other forms of ethnic display communicate locality and ethnicity to external agencies, in particular the nation state. This article documents strategies of identity-making in a small festival that was staged spontaneously in a Rmeet (Lamet) village. The chosen representations were conventional: dance, music, clothing. The Rmeet thereby employed a festival code used by numerous minorities worldwide. But these recently invented traditions are continuous with earlier representations that addressed various categories of strangers, including historic states and non-state groups. What has changed is the connectivity of the representations. Dance or costume used to represent external relationships in the past, but have been recoded for present use. Moreover, Rmeet have appropriated a New Year’s festival invented by the neighboring Khmu. Thus, ethnic displays appear as the most recent way of communicating difference in a code that connects them with the state, neighboring ethnicities, and a global language of locality.     

The aesthetic and practical fields of excrementality of L’boulevard festival

The revolutionary aspect of performance is given ample room in this article. “Conflict” deserves a renewed importance, because it places the term “transgression” in relation to festivals as sites for the embodiment of social struggles. We will hone in on L’boulevard festival, which not only participates in a dialogue with social conflicts, but also epitomises them through an ambivalent theatricality that merges the real with the unreal. As festival agents identify their marginal place in relation to the body of the system – generally present in the festival through panoptical surveillance, badges, barriers and an entire discourse of social categorisation, and as they are cognisant of the festival as possibly an empowering threshold, a place for no system other than that chosen by the theatres of roleplaying, they activate their excrementality, a mentality which, in its ideological framing, creates and innovates, inspired by excrement, its functionality and symbolism. Excreta-mental types would perform the very khsoriya (vulgarity) expected of them, by performing their marginality (their becoming central), among other things, through art.     

春节 让世界华人欢庆的节日

近年来,春节作为中华文化的鲜明符号,越来越为各国人民所了解和欢迎。在海外,春节不再只是华侨、华人的节庆,世界各地庆祝中国春节活动的热度持续升温,与华侨、华人共庆新春佳节的外国人也越来越多。在中国的外国人也往往和中国家庭一起欢度佳节。春节已经成为中国传递给世界的—张传统文化名片。     

Chilling out in ‘cosmopolitan country’: Urban/rural hybridity and the construction of Daylesford as a ‘lesbian and gay rural idyll’

This paper advances scholarship on ‘lesbian and gay rural idylls’. A growing literature examines how ‘lesbian and gay rural idylls’ are not only produced in opposition to the urban, but are themselves urban constructs. We extend these contentions by exploring the processes of idyllisation suffusing lesbian and gay festival tourism in Daylesford, a town in non-metropolitan Victoria, Australia. We find that Daylesford’s idyllisation by the lesbian and gay tourism industry blurs the urban/rural binary, and instead hybridises rurality and urbanity in the tourism images and practices of ‘cosmopolitan country’ associated with the town. Research findings from Daylesford are analysed to examine how the dynamics of tourism marketing and festival attendance help produce and articulate this hybrid variant of the ‘lesbian and gay rural idyll’. We utilise two sets of mostly qualitative data for this inquiry: travel commentaries in the news media, and a survey conducted in Daylesford at the 2006 ChillOut Festival, Australia’s largest lesbian and gay rural festival.     

青年自创节日文化现象透视

我国的传统节日在工业化、信息化、全球化的发展中逐步被"边缘化",改革开放之后"洋节"以全新的庆祝方式满足了现代青年人对休闲、娱乐、聚会、消费的要求。随着我国文化教育水平的提高,青年人注重自我价值,自我意识凸显,个性独立张扬。在"洋节"的退烧中创立专属自身群体的独特节日,并赋予节日以文化内涵。从社会文化的多维度视角透视青年自创节日文化的原因,审视其活动内容,引导青年人树立正确的价值观是很有必要的。     

悠悠千载女儿情——西和乞巧女儿节

每年农历六月三十晚至七月初七,甘肃省陇南市西和县未出嫁的姑娘们都要举行隆重的祭祀歌舞活动,祈求“巧娘娘”保佑自己聪慧、灵巧,婚配如愿,生活幸福。这就是在西和县流传1800多年,被称为中国古代乞巧风俗活化石的“乞巧节”。