【作者】 赵红梅；

【导师】 彭兆荣；

【作者基本信息】 厦门大学 ， 人类学， 2008， 博士

【摘要】 纳西族主要聚居在滇西北的丽江市,肇始于20世纪90年代中期的文化旅游,使这个历史上的“小民族”得以在旅游平台上崭露头角,“阿根纳西”意识亦因此获得新的表达途径。基于此,关注旅游文化与族群认同之间的关系,正是民族地区文化旅游可持续发展的关键所在。本文以纳西族历史境遇与族群心性为切入点,剖析历史积淀对族群文化抉择的影响作用(第二章),并在此基础上简要介绍纳西人为之自豪的“大文化”与丽江旅游文化中的文化“商品化”现象(第三章);为描摹丽江的旅游抱负与旅游情境下纳西人的族群意识,文中以丽江白沙乡旅游现况为核心考察内容,一方面尝试勾勒丽江宏观旅游氛围之下文化旅游的地方图景(第四章),另一方面则通过族群节日、音乐、宗教等微观地透视旅游情境下的文化内部展演与外部展演方式(第五章);同时,审视在“主—客”互动关系类型下,旅游民族的形成与旅游人群的诉求,进而在此基础上形成对文化差异、舞台“真实”与族群认同之内在关系的结论性看法(第六章);最后,在田野调查理性与感性认知以及国外理论与案例研究借鉴的基础上,做出如下思考:一、对族群历史、文化的追溯性表述与展演,显示出族群对辉煌过去的渴望,而明显地,这种渴望与族群的现在、未来休戚相关。二、凡套上文化旅游之“红舞鞋”的少数民族,文化差异势必成为其操弄的旅游资源,而文化差异的旅游表述成功与否,则直接关系到旅游情境下族群边界的维系,此边界正是民族地区旅游的魅力所在。三、假如文化差异是族群认同与族界维系的一种“牵涉”或结果,那么旅游情境下的“舞台真实”则可被视为族群表达“自我”的某种方式,“舞台真实”的内容并不很重要,重要的是“主—客”间那条边界的存在。四、民族地区发展文化旅游的悖论在于:旅游民族联系世界的目的与旅游人群“逃避”世界的目的最终将背道而驰。更多还原

【Abstract】 Lijiang, in the northwest of Yunan, is the major region where Naxi Ethnic Group reside. The emergence of cultural tourism in the middle of 1990s, has made this historical small ethnic group becoming outstanding in the arena of tourism. Thus, the ideology of "Ah-Gen Naxi"acquires a new way of discourse. Underlying this, the concern with the relationship between the culture of tourism and the ethnic identity is definitely one of the important issues to perpetuate the development of cultural tourism in ethnic societies.Based on retrospection of the past and the specific nature of Naxi ethnic group, this thesis begins with the analysis of how the historical experiences influence the cultural adaptive strategy(Chapter 2). And according to this effect, we briefly introduce "The Great Culture", which is Naxi people’s pride, and the phenomenon of commoditization of culture in Lijiang’s tourism environment(Chapter 3). In order to draw on Naxi people’s perspectives in Lijiang tourism and their sense of ethnic identification in the context of tourism, I focus my study on the current tourism conditions of Bai-Sha Town in Lijiang, on the one hand, my attempt is to have a "thick description" in the imagery of local cultural tourism under the influences of Lijiang tourism sphere(chaper 4), on the other hand , through a close observations on festivals, music, and religious process in the context of tourism to gain a thorough understanding on both internal and external forms of cultural performance. Simultaneously, I examined, under the dichotomy of "host-and-guest"interaction, the creation of ’the touree’ and the way they appeal to the tourists, and further on this basis, I have reached a conclusive idea about the internal relationship between the cultural diversity, "stage authenticity"and the ethnic identification(chater 6). And lastly, drawing on the rational and sensible perception in the field study as well as the anthropological theories and their case studies, I have the following considerations:ⅠThe recalling discourse and practice regard to the history and culture of the ethnic group manifest the anxiety for their historical glory, and obviously this anxiety intensively affects the present and the future of them.ⅡAny minority group wearing "The Red Shoes"of cultural tourism, will definitely manipulate the cultural diversity from their tourism resources. And a successful appealing of this cultural diversity in the tourism environment will then impact the boundary maintenance of the ethnic group. This boundary is indeed, the charming part of the tourism of the minority region in China.ⅢIf cultural diversity is the "implication"or consequence of ethnic identity and ethnic boundary maintenance, then the"stage authenticity" within the touristic context, can be considered as a way of articulation of their ethinic " self. It is not important about what the content of "stage authenticity", the existence of the boundary line between host and guest matters.ⅣThe contradiction to develop cultural tourism in minority region is: the goal for "the touree" to link to the world vis-a-vis the purpose of the tourists to "escape" from the world will eventually go to opposite directions.更多还原