自我认同建构的旅游介入影响研究——以拉萨“藏漂”为例
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摘要
自我认同关乎个体的自我发展与社会实践,而旅游作为现代社会成员重要的生活方式之一,其精神性内涵与之息息相关。藉于此,文章从微观视角出发,以认同过程理论为框架,在确定"藏漂"自我认同建构过程和阶段的基础上,分析了旅游在其中发挥的异质性作用和特征:危机期——动摇与消解,表现为必然性与偶然性的统一;建构期——支持与塑造,表现为条件性与结果性的统一;再构期——消蚀与唤醒,呈现出破坏性与维持性的统一。文章还认为"藏漂"形成的根本原因是个体自我认同的建构需求,旅游在此过程中扮演了重要的角色,并兼有积极与消极作用。探析旅游精神维度与自我认同的联结机制,亦是强调旅游社会文化效应、洞悉旅游精神内涵、延伸旅游研究触角及理解相关社会行为的有益尝试。
People's pursuit of knowing oneself is always accompanied by the development of human society. In the post-reform era, China has improved people. s material living standard dramatically,which however has led to the overall invasion on the society caused by the negative impacts of modernity. As an important part of identity research, self-identity can effectively explain many problems about the self. Tourism, as a social force, not only contains the connotation of reflecting on the past, introspecting oneself and moving forward, but also it plays a significant role in the formation and evolution of Lhasa.s unique human landscape—"Tibet drifters". Thus, they become typical objects to explore the essential connection between spiritual connotation of tourism and self-identity.The"Tibet drifters"in this article refers to the people who have migrated from outside of the Tibet and lived temporarily in Tibet with the main purposes of pursuing satisfactory lifestyle and living environment. With a 34-day fieldwork in Lhasa, primary data has been collected by using participant observation and semi-structured in-depth interviews, and a total of 25 interview records between 30 and120 minutes have been obtained after screening. Based on a framework by identity process theory and James' s self constitution theory(bodily self, spiritual self, material self and social self), the process of self-identity construction is defined and divided into three stages(crisis stage, construction stage and reconstruction stage) from a micro perspective.The paper then expounds the forming reasons and progressive process of each stage of selfidentity construction of"Tibet drifters",and elaborates the different functions and features of tourism in each stage. The results show that:(1) tourism shakes and dispels the self-identity in the crisis stage,and it shows the unity of necessity and contingency;(2) tourism supports and shapes the self-identity in the construction stage, and it shows the unity of conditionality and consequentiality;(3) tourism erodes and arouses the self-identity, and it presents the unity of destructivity and maintainability in the reconstruction stage.Furthermore, the paper indicates that the primary reason for the formation of"Tibet drifters"is individuals' need for constructing self-identity. Tourism is of importance in this process with both positive and negative effects. The efforts of exploring the mechanism of coalition between tourism spiritual dimension and self-identity have provided us useful attempts to emphasize the socio-cultural influence of tourism, to thoroughly understand the spiritual connotation of tourism, to extend the coverage of tourism studies, and to analyze relevant social behaviors.
People's pursuit of knowing oneself is always accompanied by the development of human society. In the post-reform era, China has improved people. s material living standard dramatically,which however has led to the overall invasion on the society caused by the negative impacts of modernity. As an important part of identity research, self-identity can effectively explain many problems about the self. Tourism, as a social force, not only contains the connotation of reflecting on the past, introspecting oneself and moving forward, but also it plays a significant role in the formation and evolution of Lhasa.s unique human landscape—"Tibet drifters". Thus, they become typical objects to explore the essential connection between spiritual connotation of tourism and self-identity.The"Tibet drifters"in this article refers to the people who have migrated from outside of the Tibet and lived temporarily in Tibet with the main purposes of pursuing satisfactory lifestyle and living environment. With a 34-day fieldwork in Lhasa, primary data has been collected by using participant observation and semi-structured in-depth interviews, and a total of 25 interview records between 30 and120 minutes have been obtained after screening. Based on a framework by identity process theory and James' s self constitution theory(bodily self, spiritual self, material self and social self), the process of self-identity construction is defined and divided into three stages(crisis stage, construction stage and reconstruction stage) from a micro perspective.The paper then expounds the forming reasons and progressive process of each stage of selfidentity construction of"Tibet drifters",and elaborates the different functions and features of tourism in each stage. The results show that:(1) tourism shakes and dispels the self-identity in the crisis stage,and it shows the unity of necessity and contingency;(2) tourism supports and shapes the self-identity in the construction stage, and it shows the unity of conditionality and consequentiality;(3) tourism erodes and arouses the self-identity, and it presents the unity of destructivity and maintainability in the reconstruction stage.Furthermore, the paper indicates that the primary reason for the formation of"Tibet drifters"is individuals' need for constructing self-identity. Tourism is of importance in this process with both positive and negative effects. The efforts of exploring the mechanism of coalition between tourism spiritual dimension and self-identity have provided us useful attempts to emphasize the socio-cultural influence of tourism, to thoroughly understand the spiritual connotation of tourism, to extend the coverage of tourism studies, and to analyze relevant social behaviors.
引文
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