民族旅游社区居民生计方式转型与传统文化适应:基于个人建构理论视角
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摘要
近年来,旅游与生计方式的话题受到学者关注,但较少从"人"的角度关注旅游社区的生计方式转型。文章结合个人建构和文化适应理论视角,运用积贮网格分析方法,以雨崩藏族村寨为案例地,构建了"宗教信仰-传统规则-日常生活"的理论分析框架,探究民族旅游社区居民在生计方式转型中的传统文化适应。研究发现:(1)相比现代旅游业,传统农牧业生计方式与神山信仰亲和度高,本地人内心更加安定。(2)传统规则在传统农牧业生计方式下对社区治理成效显著,但在旅游治理中失灵,当地人为此焦虑但却无能为力。(3)旅游社区日常生活失去了农牧业时期的节律性,闲暇时间被挤压。这一系列文化不适与族群"文化恢复力"的强弱和旅游发展阶段密切相关。文章最后还探讨引入"文化资本"以完善旅游可持续生计框架。
In recent years, the effect of tourism on livelihoods has gained considerable academic attention; however, few studies have examined livelihood transformations in tourism communities from the perspective of local inhabitants. Using the theory of cultural adaption and epistemology of personal construction, this paper analyzes the cases of Yubeng Village. This study creatively adopted repertory grid analysis and a theoretical framework for religious belief, traditional rules, and daily life to explore the traditional cultural adaptation of residents in an ethnic tourism community with respect to livelihood transformation. This paper made the following findings.(1) The traditional livelihoods of agriculture and animal husbandry are more compatible with God Mountain belief than they are with modern tourism, and so locals feel more comfortable with the former.(2) Traditional rules are efficient in community governance with respect to traditional livelihoods of agriculture and animal husbandry,but they break down with tourism development. The locals feel anxious about such development but are unable to affect it.(3) Local daily life in a tourism community loses its rhythm of agriculture and animal husbandry; residents' leisure time is reduced.Essentially, these issues hinge on the interaction between traditional culture and a market economy, which results in ambivalence on the part of residents toward livelihood transformation. On one hand, traditional culture(e.g., Tibetan Buddhism and God Mountain belief) and traditional norms and rules shaped the locals' high degree of adaptation to and recognition of agriculture and animal husbandry during their long history. On the other hand, modern tourism is both regulated by traditional culture and controlled by market economic mechanisms(e.g., competition, efficiency); this exerts an increasing impact on the daily life of villagers. Moreover, these psychological discomforts are closely related to cultural resilience and the tourism development stage of the community. While experiencing cultural and psychological discomfort during the livelihood transition, the YubengVillage residents demonstrated cultural resilience. For example, the villagers tried to relieve their internal anxiety about religious belief(caused by rapid development of modern tourism and degradation of traditional farming and animal husbandry) by increasing their chanting frequency. The ability of traditional culture to moderate psychological discomfort is closely related to the power of cultural resilience within an ethnic group. Villagers should strengthen their cultural resilience by incorporating religious belief and developing new social norms and regulations that protect traditional culture and meet the needs of modern tourism development. Notably, Yubeng Village is undergoing rapid development, according to Butler's life cycle model. In this stage, the locals may experience greater psychological discomfort owing the rapid increase in the visitor numbers. With continuous learning, the locals should adapt better to the livelihood transformation in later tourism development stages.This paper further addresses the advantages of personal constructivist epistemology. Repertory grid analysis based on personal construct theory incorporates qualitative data and quantitative techniques; it facilitates understanding of an issue through visualized analysis. Previous research has recognized the absence of the cultural dimension in discussions of sustainable livelihood. By integrating cultural capital, the present case study of an ethnic tourism community attempts to bridge that gap using an improved sustainable livelihood framework.
In recent years, the effect of tourism on livelihoods has gained considerable academic attention; however, few studies have examined livelihood transformations in tourism communities from the perspective of local inhabitants. Using the theory of cultural adaption and epistemology of personal construction, this paper analyzes the cases of Yubeng Village. This study creatively adopted repertory grid analysis and a theoretical framework for religious belief, traditional rules, and daily life to explore the traditional cultural adaptation of residents in an ethnic tourism community with respect to livelihood transformation. This paper made the following findings.(1) The traditional livelihoods of agriculture and animal husbandry are more compatible with God Mountain belief than they are with modern tourism, and so locals feel more comfortable with the former.(2) Traditional rules are efficient in community governance with respect to traditional livelihoods of agriculture and animal husbandry,but they break down with tourism development. The locals feel anxious about such development but are unable to affect it.(3) Local daily life in a tourism community loses its rhythm of agriculture and animal husbandry; residents' leisure time is reduced.Essentially, these issues hinge on the interaction between traditional culture and a market economy, which results in ambivalence on the part of residents toward livelihood transformation. On one hand, traditional culture(e.g., Tibetan Buddhism and God Mountain belief) and traditional norms and rules shaped the locals' high degree of adaptation to and recognition of agriculture and animal husbandry during their long history. On the other hand, modern tourism is both regulated by traditional culture and controlled by market economic mechanisms(e.g., competition, efficiency); this exerts an increasing impact on the daily life of villagers. Moreover, these psychological discomforts are closely related to cultural resilience and the tourism development stage of the community. While experiencing cultural and psychological discomfort during the livelihood transition, the YubengVillage residents demonstrated cultural resilience. For example, the villagers tried to relieve their internal anxiety about religious belief(caused by rapid development of modern tourism and degradation of traditional farming and animal husbandry) by increasing their chanting frequency. The ability of traditional culture to moderate psychological discomfort is closely related to the power of cultural resilience within an ethnic group. Villagers should strengthen their cultural resilience by incorporating religious belief and developing new social norms and regulations that protect traditional culture and meet the needs of modern tourism development. Notably, Yubeng Village is undergoing rapid development, according to Butler's life cycle model. In this stage, the locals may experience greater psychological discomfort owing the rapid increase in the visitor numbers. With continuous learning, the locals should adapt better to the livelihood transformation in later tourism development stages.This paper further addresses the advantages of personal constructivist epistemology. Repertory grid analysis based on personal construct theory incorporates qualitative data and quantitative techniques; it facilitates understanding of an issue through visualized analysis. Previous research has recognized the absence of the cultural dimension in discussions of sustainable livelihood. By integrating cultural capital, the present case study of an ethnic tourism community attempts to bridge that gap using an improved sustainable livelihood framework.
引文
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(1)“Ybs08130503”表示访谈对象是编号“Ybs08”,访谈时间是2013年5月3日,下同。
[2]TAO T CH,WALL G.Tourism as a sustainable livelihood strategy[J].Tourism Management,2009,30(1):90-98.
[3]SHEN F J,HUGHEY K FD,Simmons D G.Connecting the sustainable livelihoods approach and tourism:A review of the literature[J].Journal of Hospitality and Tourism Management,2008,15(1):19-31.
[4]HE Zhaoli,SUN Hui.An analysis on the impact of tourism on the sustainable livelihoods of farmer:A case study of Turpan Grape Valley Scenic Area[J].Journal of Guangxi University for Nationalities:Philosophy and Social Social Science Edition,2016,38(2):138-143.[何昭丽,孙慧.旅游对农民可持续生计的影响分析--以吐鲁番葡萄沟景区为例[J].广西民族大学学报:哲学社会科学版,2016,38(2):138-143.]
[5]HE Ailin,YANG Xinjun,CHEN Jia,et al.Impact of rural tourism development on farmers’livelihoods:A case study ofrural tourism destinations in Northern Slop of Qinling Mountains[J].Economic Geography,2014,34(12):174-181.[贺爱琳,杨新军,陈佳,等.乡村旅游发展对农户生计的影响--以秦岭北麓乡村旅游地为例[J].经济地理,2014,34(12):174-181.]
[6]WU M Y,PHILIP L P.Host tourism aspirations as a point of departure for the sustainable livelihoods approach[J].Journal of Sustainable Tourism,2014,22(3):440-460.
[7]SUN Jiuxia,LIU Xiangjun.Influence on means of livelihoods changes to the natural environment of the ethnic tourism village:An tourism anthropological investigation of Yubeng Village[J].Journal of Guangxi University for Nationalities:Philosophy and Social Science Edition,2015,37(3):78-85.[孙九霞,刘相军.生计方式变迁对民族旅游村寨自然环境的影响--以雨崩村为例[J].广西民族大学学报:哲学社会科学版,2015,37(3):78-85.]
[8]GUO Jiaji.Ecological environment and cultural adaptation of the Yunnan Tibetans[J].Ethno-National Studies,2003,(1):48-59.[郭家骥.生态环境与云南藏族的文化适应[J].民族研究,2003,(1):48-59.]
[9]HE Ming,YUAN E.Study on the cultural adaptation of the floating population of the WaMinority[J].Journal of Southwest University for Nationalities:Humanities and Social Science Edition,2009,(12):17-23.[何明,袁娥.佤族流动人口的文化适应研究--以云南省西盟县大马散村为例[J].西南民族大学学报:人文社科版,2009,(12):17-23.]
[10]CHEN Xiaoyi.On the three-dimension analysis pattern of urban nonnative ethnicminorities.acculturation:Taking tmployees of“Folk Cultural Village of China”in Shenzhen for instance[J].Guizhou Ethnic Studies,2005,25(5):102-109.[陈晓毅.城市外来少数民族文化适应的三层面分析模式--以深圳“中国民俗文化村”员工为例[J].贵州民族研究,2005,25(5):102-109.]
[11]ZHOU Daming,YANG Xiaoliu.The superficial integration and the deep separation:The cultural adaptation of the Koreans in Guangzhou[J].Ethno-National Studies,2014,(2):51-60.[周大鸣,杨小柳.浅层融入与深度区隔:广州韩国人的文化适应[J].民族研究[J].2014,(2):51-60.]?
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[13]ZHUANG Kongshao.Is there a third living style?-Natural protection and cultural surviving of four living styles in China[J].Journal of Social Sciences,2006,(7):35-41.[庄孔韶.可以找到第三种生活方式吗?--关于中国四种生计类型的自然保护与文化生存[J].社会科学,2006,(7):35-41.]
[14]HAO Shiyuan.The choice of the way of replacing and reforming the minority development:A case study of the development of the Ewenki Hunters[J].Ethno-National Studies,1996,(4):32-39.[郝时远.取代与改造民族发展的方式选择--以鄂温克族猎民的发展为例[J].民族研究,1996,(4):32-39.]
[15]SUN Shunü.Intercultural Adaptation Theories from the Perspective of Paradigm[D].Hangzhou:Zhejiang University,2015.[孙淑女.范式视阈下的跨文化适应理论[D].杭州:浙江大学,2015.]
[16]PIAGET J.Structuralism[M].Ni Liansheng,Gao Wen,trans.Beijing:The Commercial Press,2017:85.[J.皮亚杰.结构主义[M].倪连生,高文,译.北京:商务印书馆,2017:85.]
[17]KELLY G.A Theory of Personality:The Psychology of Personal Constructs[M].New York:Norton Library,W.W.Norton and Company,1963:253.
[18]ZUO Bing,CHEN Weibo.Impacts of tourist resorts development on the sustainable livelihoods of relocated residents:A case study of Chimelong International Ocean Tourist Resort[J].Tropical Geography,2016,36(5):776-785.[左冰,陈威博.旅游度假区开发对拆迁村民生计状况影响--以珠海长隆国际海洋度假区为例[J].热带地理,2016,36(5):776-785.]
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(1)“Ybs08130503”表示访谈对象是编号“Ybs08”,访谈时间是2013年5月3日,下同。