全国新型城镇化工作会议提出,要“让居民望得见山、看得见水、记得住乡愁”。“乡愁”是内心深处一种对家乡、对曾经生活过的地方的记忆、怀念与向往,是内心深处一份最柔软的情感,是一种精神需求。新型城镇化要记住的“乡愁”,一方面是要保护好家乡的历史文化、历史记忆和人文精神,另一方面是要保留好这些地方文化基因,传承乡土文明。“留住乡愁”的前提是加强文化保护。乡愁可以通过新型城镇化建设过程中切实保护传统村镇文化遗产和风貌,保留文化基因、传承文化记忆、打造文化品牌与特色景观等方式,达到满足城镇化居民家乡情感、生活情感、历史情感、文化情感等精神需求的目的。“留住乡愁”的关键是大力开展特色小城镇的建设,以就地城镇化为依托,“满天星斗式”的小城镇分布格局与特色旅游小镇建设是实现新型城镇化的重要路径之一。“湖湘风情旅游小镇”建设是“留住乡愁”的有益尝试和积极探索,能为充满人性关怀的新型城镇化建设,创造一个真正充满诗意的美丽家园。

The national working conference of new urbanization proposed that to improve the level of urban construction, we should let the residents see mountain, see water, and remember the nostalgia. Nostalgia is a kind of memory, missing or longing for hometown or the places you have once lived in your deep heart; Nostalgia is the softest inner emotion and a kind of spiritual demands. On the one hand, the nostalgia which the new urbanization should remember is to protect its historical culture, historical memory and humanistic spirit of the hometown; on the other hand, the nostalgia should preserve the historical gene of these places and inherit rural civilization. The foundation of remembering the nostalgia is to intensify culture protection. And by means of protecting cultural heritage and style of the traditional settlements practically, preserving cultural gene, inheriting cultural memory, creating cultural brand and characteristic landscape etc., the nostalgia can meet the spiritual demand of the residents’ homesickness, life emotion, historical emotion and cultural emotion in the process of new urbanization construction. The key of remembering the nostalgia is to promote the construction of small characteristic towns vigorously. Relying on site urbanization, the significant ways of achieving new urbanization are star-studded layout of small towns and the construction of characteristic tourism small town. The construction of Hunan's characteristic tourism small town is an attempt to remember the nostalgia, and it could help to create a beautiful homeland filled with poetics for new urbanization construction which is full of humanistic care.

应不应记忆?能不能记忆?愿不愿记忆?让不让记忆?记忆存在于真实前行的生活,是活着的,不是死去的;记忆不是唯精英权贵,草根民众记忆亦弥足珍贵;珍视记忆中蕴含的历史文脉,但记忆的保护不等同于遗产的保护,亦应正视记忆与现代发展存在的某些不相容;记忆不是虚幻之谈,而是文化自信、城乡复兴的源泉。时间之河不会回淌,改变了的城乡空间再也无法回到从前,今天对城乡未来的反思本质上就是对社会发展的反思。结合国际研究的比较,针对中国当下的语境,就城乡记忆的演变机制和空间逻辑,地理、规划、建筑、文物、旅游等领域的理论和实践讨论在此交汇。伴随着城乡社会的不断变化,记忆和乡愁的保存和发展是为了展现过去的历史,适宜今天的生活,愉悦未来的创造。

About our urban and rural memory, should we remember? Can we remember? Are we willing to remember? Are we allowed to remember? Existing in the real life, memory is alive rather than dead. Memory not only belongs to the elite, grassroots' memory is also precious. Historical context implicated in the memory should be cherished without equating the protection of memory with the protection of urban heritage, and also should we face the incompatibility between the memory and the development of modern time. Memory is not unreal talk, but the source of cultural self-confidence as well as urban and rural revival. The time of the river never backflows, the changed urban and rural space can no longer return to the past, thus the reflection of the future of urban and rural today is essentially the reflection of social development. Combined with the comparison of international research, in terms of the evolution mechanism and spatial logic of urban and rural memory in the current context of China, here converged the theory and practice discussion in the fields of geography, planning, architecture, cultural relics and tourism. With the constant change of society, the preservation and development of memory and homesickness is to show the history of the past, accommodate with life of today, and delight the creation of the future.

通过梳理文化记忆理论，归纳文化记忆演变历程和发展脉络，以国内外地理学1 527篇重点文献为支撑，借助文献计量和可视化工具CiteSpace从关键词共现聚类、主题路径演化及研究趋势分析国内外文化记忆空间研究的主要内容和进展。通过综述当前国内外文化记忆空间研究的前沿热点，以期建构地理学视角下文化记忆的研究范式，改进文化记忆研究方法，为文化记忆理论的本土应用和多学科融合提供借鉴与参考。从分析结果看，国外文化记忆空间研究的主题多集中于：1）日常生活景观的记忆表征研究；2）记忆中的政治与仪式研究等方面。国内研究主题主要包括：1）集体、社会记忆中的文化与地方研究；2）空间承载的城市与乡村记忆研究；3）文旅推动下的遗产记忆再现研究等方面。尽管近年来国内外关于文化记忆空间研究的文献逐渐增加，对于纪念性景观、遗产建筑、仪式庆典、战争创伤、民族记忆等的关注度增高，但文化记忆空间研究并未形成具体的理论范式，绝大多数文献仅仅关注文化记忆与其他领域的融合，而对文化记忆空间的内涵、媒介转换机制、空间识别方法的研究相对较少。从国内外研究的内容及趋势来看，西方学者更注重对移民、权利、自由意志、女性、权力政治、战争创伤的研究；对空间的关注主要集中在城市、情感与权利空间。国内地理学者注重从记忆的非物质载体去解构地域化、中国化的文化记忆与地方认同，研究多以明显的政策导向为主，战争遗址、红色旅游地、传统村寨、特色民俗与节庆仪式等成为文化记忆空间研究的重要主题。未来，地理学研究应将文本、仪式、语言等实践过程通过非表征手段进行刻画，以物态化的方式将记忆重新引入人类研究的视野；同时应明确界定城市与乡村文化记忆的内涵，以影像数字化手段将遗产、移民与旅游作为文化记忆空间研究的新主题。

Cultural memory is a spiritual, inner, and middle world composed of self-consciousness, memory, and behavior that expresses the cultural phenomenon, local emotions, and identity generated by human practice in the present world space. Geography pays more attention to the human-land relationship and spatial perception in the formation of cultural memory and constructs a unique cultural memory space. This space is the agglomeration of figurative cultural relics in space, as well as the spiritual representation of non-figurative places, such as art, text, and folklore in space. By systematically analyzing the theory of cultural memory, this study summarizes the process of evolution and development context of cultural memory. Based on 1,527 key domestic and international studies on geography, this study analyzes the main content and progress of global cultural memory space research from the perspective of keyword co-occurrence clustering, theme path evolution, and research trend, with the assistance of CiteSpace—the bibliometrics and visualization tool. By reviewing the frontier hot spots of cultural memory space research at home and abroad, this study aims to construct a research paradigm of cultural memory from the perspective of geography, improve the research methods of cultural memory, and provide a reference for the local application and multidisciplinary integration of cultural memory theory. The analysis results focus the research topics of foreign cultural memory space primarily on: 1) the memory representation of the landscape of daily life; and 2) political and ritual studies in memory. Domestic research topics primarily include: 1) cultural and local studies in collective and social memory; 2) research on urban and rural memory carried by space; and 3) research on heritage memory reproduction, promoted by cultural tourism. The literature on cultural memory space at home and abroad has gradually increased in recent years, as has the attention paid to memorial landscape, heritage buildings, ritual celebrations, war trauma, and national memory; however, the research on cultural memory space has not formed a specific theoretical paradigm. Most of the literature only focuses on the integration of cultural memory and other fields, and relatively few studies address the connotation of cultural memory space, media conversion mechanisms, and spatial identification methods. The perspective of the content and trends in domestic and foreign research indicates that Western scholars pay more attention to the study of migration, rights, free will, women, power politics, and war trauma. The focus on space is mainly on cities, emotions, and rights. Domestic geographers focus on deconstructing regionalized and China-seized cultural memory and local identity from the intangible carrier of memory. Most studies are based on obvious policy orientations. War sites, red tourist sites, traditional villages, characteristic folk customs, and festival ceremonies have become important themes in the study of cultural memory space. In the future, geography research should depict the practical process of text, ritual, and language through non-representational means and re-introduce memory into human research in a materialized way. Simultaneously, the connotation of urban and rural cultural memory should be clearly defined, and heritage, immigration, and tourism should be adopted as the new themes of cultural memory space research through digital images.

Literal and metaphorical associations between memory and archives are found throughout traditional and contemporary thinking about memory. Despite a long-running tendency in the western tradition to doubt the adequacy of archival metaphors for memory, and despite much recent research that implicitly treats memory in terms of dynamic mnemonic and memorial processes, imprint/substrate models epitomized by Plato's wax tablet seem extraordinarily resistant to attempts to think memory beyond them. Henri Bergson's Matter and Memory, in which he makes a radical separation between the processes of recollection and `pure memory', provides both an argument for the tenacity of the memory—archive relation and an alternative, non-archival model of memory. In this article, I suggest the possible implications of this model for the way we think about both memory and the archive, and on the basis of this point towards Bergson's potential significance for the emergent field of memory studies.

The relationship of space and time has become a vexed issue in accounts in the postmodern metropolis. Rich and enlivening accounts use spatial categories to describe the interrelationships of elements of the city—moving from historicism to geography, to gloss Jameson's development of cognitive mapping. Postmodern geographies utilising the ideas of cognitive mapping show marked similarities with the accounts of time and space describing classical and medieval arts of memory and the Romantic writings of Flaubert on Athens. However, spatialised accounts of the city often seem to replicate problematic divisions of space and time that also underlay historicist accounts and merely invert the latter's priorities. The work of Bergson offers key insights into how this division occurred and a sense of temporality that may be lost in spatial metaphors. This is a sense of difference and alterity that we trace in the work of Proust and argue can be brought to inform the urban theatre of memories through a careful reworking of ideas suggested by de Certeau and Derrida. In this paper we take the case of Athens, bringing together East and West, ancient and modern, original and copy, as a grounding to discuss these issues. We suggest a sense of time- space as both fragmented and dynamic; a sense of the historical sites as creating instability and displacement in collective memory.

Experience is conceptualised in both academic and policy circles as a more-or-less direct effect of the design of the built environment. Drawing on findings from a research project that investigated people’s everyday experiences of designed urban environments in two UK towns, this paper suggests at least two reasons why sensory encounters between individuals and built environments cannot in fact be understood entirely as a consequence of the design features of those environments. Drawing from empirical analysis based on surveys, ethnographic ‘walk-alongs’ and photo-elicitation interviews, we argue that distinct senses of place do depend on the sensory experiencing of built environments. However, that experiencing is significantly mediated in two ways. First, it is mediated by bodily mobility: in particular, the walking practices specific to a particular built environment. Secondly, sensory experiences are intimately intertwined with perceptual memories that mediate the present moment of experience in various ways: by multiplying, judging and dulling the sensory encounter. In conclusion, it is argued that work on sensory urban experiencing needs to address more fully the diversity and paradoxes produced by different forms of mobility through, and perceptual memories of, built environments.

Nostalgia has historically been negatively characterised by desire to reconnect with an idealised past lost to the ‘destructive’ forces of modernity, but studies across the social sciences have recently sought to re-appraise the creative and embodied significance of individuals’ recollections. This paper contributes to this developing debate by empirically exploring the value of individual remembering in relation to the urban material landscape. First, drawing on recently collected go-along data from long-term residents of two UK cities, Birmingham and Coventry, it is argued that nostalgia could be considered a more progressive force in urban life, especially amongst residents in cities that have undergone and are undergoing physical change as a consequence of ‘official’ attempts to reconstruct, regenerate and/or repackage particular urban spaces; developing a richer understanding of the interplay between official and unofficial nostalgias can better inform planning decisions that are more likely to be socially acceptable and supported by local communities. Second, though there are clear advantages of developing a fuller theoretical and methodological consideration of urban nostalgia, this paper then uses go-along data to demonstrate that much remains to be learnt from exploring how the material urban environment can encourage and/or limit individual efforts to keep potentially distressing aspects of their past concealed.

Since the 19th century at least public monuments have been the foci for collective participation in the politics and public life of villages, towns, and cities. They have acted as important centres around which local and national political and cultural positions have been articulated. I argue that monuments are an important, but underutilised, resource for the geographer interested in debates surrounding national identity. Through a variety of examples, I explore the ways in which examinations of the sociology, iconography, spatialisation, and gendering of statues reveal important ways in which national ‘imagined communities’ are constructed.

How did the Berlin Wall disappear as a border and re-appear as a site of memory? This article examines how the material space of the Wall was erased and reintroduced as worthy of commemoration. It shows how the Wall was first taken “out of time” (de-temporalized) and then re-temporalized within narratives of trauma, consumption, and the political through three key sites of commemoration—the Berlin Wall Memorial at Bernauer Strasse, Checkpoint Charlie, and the East Side Gallery. Independently and as part of the city’s official “concept” for memorializing the Wall, these sites connect the city as much to its search for new frontiers of possible futures as they do to its past. Examining them allows us to explore the role of temporality and materiality in the construction of collective memory.

在地理学的文化转向思潮中，记忆研究逐渐受到地理学者的重视。在全球化时代，不同地方的文化将突破时空界限，在广域范围内形成全方位的沟通、交流与互动。本研究对1990至2017年国内外有关乡村记忆的研究文献进行梳理和评述。结果发现：①记忆是多学科的研究议题，近年来逐渐受到地理学者的关注。不同于国外重视对地方、景观等记忆的空间感知研究，国内更关注人对曾经生活过的地方的情感依恋。②乡村记忆作为一种地方性表达，在理性语境中与全球互动融合的同时也逐渐消解，急需进行保护与传承。③本文尝试从范式、视角、尺度、理论、内容和方法层面初步建立乡村记忆地理的研究体系，未来研究应从服务国家战略、推动地理学主导的学科交叉、构建理论体系、拓展全球-地方视阈内容集成、运用多元分析方法等方面加以深化，以期为乡村理论研究和实践发展提供有力的支撑。

In the era of globalization, cultures in different places will break through the boundaries of time and space, and form a comprehensive range of communication and interaction in a wide area. This study reviewed the literature on rural memory at home and abroad from 1990 to 2017. The results show that: ① Rural memory is a multidisciplinary research topic, which has attracted more and more attention from geographers in recent years. Unlike foreign researchers who pay more attention to spatial perception of memory such as place and landscape, domestic scholars pay more attention to people's emotional attachment to places they have lived.②Rural memory, as a local expression, gradually disappears when it merges with the global interaction in the rational context, and needs to be protected and inherited immediately.③This paper attempts to establish a preliminary research system of rural memory geography from the aspects of paradigm, perspective, scale, theory, content and method. In order to provide more powerful support for rural theoretical research and economic and social practice development, the future research should serve the national strategy of new-type urbanization and rural rejuvenation. Besides, the multi-disciplinary cross-research, which is led by geography, would be promoted. The theoretical system of rural memory research would be constructed. The integration of rural memory research content from the perspective of global-local nexus would be expanded. And the multi-analysis method which combines traditional and emerging methods would be used.

In this article, I examine the narratives and meanings that have been projected onto the space of Ground Zero in New York City since September 11, 2001, how they have been deployed for various political agendas, and how they have informed the ways in which the site will be rebuilt and memorialized. I investigate the changing meanings attributed to the dust and the footprints of the World Trade Center buildings and the debates over architectural designs and the proposed memorial.

In discussing the role of streets and urban spaces as a locus of collective memory, I draw a distinction between overt commemoration of public memory and the accumulation of group memories in the setting of the everyday street. Community struggles over postwar street clearances stimulated interest in the physical layout of the public realm as a gestalt for shared memory, a theme of earlier work on memory and urbanism by Maurice Halbwachs. I show how Aldo Rossi and colleagues put the concept onto a practical footing by making morphological analysis the basis for urban infill, repair, and extension, most ambitiously and controversially in the ‘critical reconstruction’ of modern Berlin.

Given recent developments in retheorising the spatialities of memory, in this study I move beyond established foci upon monuments and fixed sites of memory to consider some of the more ordinary places where memory erupts. In contrast to the high-profile, waterfront regeneration projects that often draw academic attention, I focus upon one of the more routine docklands that are less regularly analysed—namely ‘Victoria Dock Village’ in Hull. I discuss the ways a maritime-heritage aesthetic was employed by the developers to brand and market this site. Thereafter, I discuss how residents negotiated these aesthetics and a sense of local heritage through two planning debates. To do this I adapt recent reconceptualisations of kitsch in critical and material culture studies. These reconceptualisations take a category that academics have dismissed traditionally as vulgar, banal, ‘low’ culture, and suggest that the repetitive familiarity, reassuring predictability, and nostalgic sentimentality of kitsch prove comforting in an increasingly uncertain, disembedded world. I explore the degree to which residents engage with these kitsch landscapes, and whether they feel more rooted as a consequence. I also suggest that a greater emphasis upon everyday understandings of more ordinary places may contribute to wider analyses of how place identities are constructed and continually remade by the quotidian practices and negotiation of social memory.

传统聚落文化景观基因是解读传统聚落景观蕴含的深层次地学特征的重要切入点。然而该理论目前尚未从符号学的视角探索文化景观基因的符号机制。对此,本文首先从符号哲学的视角系统地分析了文化景观基因的特征：① 文化景观基因是宏观的聚落意象与微观的细节特征、物质外观表征与内在文化寓意、整体性特征与局部自我更新、定性与定量分析方法、优势性与内涵丰富性的辩证统一;② 文化景观基因有着多样的形态特征和复杂的空间结构,具有非线性、自组织和自迭代的重要特征。其次,论文探索了文化景观基因符号机制的概念,论述了文化景观基因的符号特征、分类和相应的表达方法,明确了构建文化景观基因符号的理论依据。最后,运用VC#.net程序语言开发了文化景观基因符号库原型程序,并给出了相应的实例。本文研究工作表明,开展文化景观基因符号机制的探索,对于完善传统聚落文化景观基因理论,促进文化景观基因资源的数字化等深化应用,具有重要的意义。

The concept of cultural landscape genes of traditional settlements (CLGTS) was proposed by Chinese scholars in 2003. Since then, CLGTS has been playing a key role in capturing the deep-level geographic features of traditional settlements. However, there is a lack of work on covering CLGTS from the perspective of semiotics. Now, people are often involved in difficulties when they are trying to explore the nature of cultural landscapes of traditional settlements through using CLGTS. Obviously, it is of great significance to explore the concepts and methods of semiotic mechanism of CLGTS under the support of semiology. To lock this issue, we outline the dialectical features of CLGTS through the following five aspects. (1) For a given traditional settlement, its whole image at the macro-scale is in accordance with its cultural landscape genes at the micro-scale. (2) For the cultural landscape gene of a given traditional settlement, its core characterizations are in accordance with its appearance features. (3) For a given traditional settlement, its self-updating mechanism at local scale is in accordance with its global characterizations. (4) CLGTS can be treated as the scientific analysis method merged with the quantitative and qualitative approaches for dissecting the cultural features of traditional settlements. (5) For a given traditional settlement, its outstanding features of cultural landscape are in accordance with its rich cultural connotation. Then, this work proves the diversity of forms and complexity of spatial structures of CLGTS through ample examples. To some extent, this reveals the nonlinearity, self-organization, as well as self-iteration features of CLGTS. Based on the above, this research presents a conceptual framework of semiotic mechanism of CLGTS. Within the framework, we further summarize the symbols' main features, classifications, and expression ways of CLGTS. Through this work, we make clear the requisite theoretical conditions of making symbols of CLGTS by employing GIS. Ultimately, based on the aforementioned conceptual framework, this paper develops a prototype program for making symbols of CLGTS. The test results of the prototype program with a case of ancient village of Hunan Province show that it can run well in serving to establish a symbol database of CLGTS for a given region. Hence, this research proves that semiotic mechanism of CLGTS will make sense of perfecting the theory of CLGTS and forwarding its digital protection.

将侗族传统村落景观基因识别为鼓楼、萨坛、围鼓楼布局、杉山溪田等的基础上,建构结构方程模型,通过对通道芋头、黎平肇兴、三江高定3个侗寨的272份调查数据分析发现：① 侗寨景观的4个基因均对地方认同建构产生积极作用,且呈现“萨坛>围鼓楼布局>杉山溪田>鼓楼”强弱顺序;② 景观基因在地方认同建构中的作用效应是意向认同>情感认同>认知认同;③ 在地方认同测量模型中,居住时间、出生地、职业、收入、村落发展、教育程度、居民类型、鼓楼、萨坛、围鼓楼布局、杉山溪田等因素对地方认同的影响明显;④ 在个人特征、社会经济、景观基因3个测量模型中,居住时间对个人特征影响最明显,村落发展对社会经济影响最强,萨坛对景观基因感知贡献最大;⑤ 个人特征、社会经济因素共变后通过景观基因感知对地方认同产生间接效应。

The interpretation of inheritance and development of traditional village culture is inseparable from the interpretation of village landscape. It is important to explore the role of the Dong Mininortiy Village Landscape gene in construction of place identity to the national cultural heritage protection. Based on recognition of Dong Mininortiy traditional village landscape gene as Drum Tower, Sa Altar, surrounded Drum tower layout, and China fir paddy field, this article studies the effect of landscape gene in construction place identity relyling on construction structural equation model with 272 questionnaires in Tongdao Taro, Zhaoxing in Liping, Gaoding in Sanjiang. 1) Village landscape gene has an active effect on construction place identity, and the order is Sa altar > surrounded Drum tower layout > China fir paddy > Drum Tower; 2) Effect of landscape gene in construction place identity is the intention identity > emotional identity > recognition identity; 3) In the measurement model of place identity, the following factors have obvious influence on place identity, as residence time, birthplace, occupation, income, level of education, the development of villages, residents type, Drum Tower, Sa Altar, surrounded Drum tower layout, China fir paddy, ect.; 4) In the three measurement models of the personal characteristics, social economy and landscape gene, individual living time has the most influence on personal characteristics, village development has the strongest influence on the social economy, and Sa Altar has the greatest contribution to landscape gene perception; 5) Personal characteristics and social economy have indirect effects on the place identity through the landscape gene sense.

在新时代的城镇建设中,中国倡导发展具有历史记忆和文化脉络的新型城镇。历史街区是地方历史文化得以延续的载体,其更新改造是落实新型城镇化战略的重要内容。论文以空间生产理论作为理论框架,对广州永庆坊空间重构过程和主体文化实践进行剖析。研究发现：文化是永庆坊改造得以推进的关键因素,其文化价值得到官方认可后,开始在文化保护的框架下开展了更新改造工作。更新改造后的永庆坊由原来的居住空间转变为文化消费空间,本土文化与外来文化的杂糅对外来游客文化体验满意度造成一定负面影响。在永庆坊的更新改造案例中,文化作为重要能动力量参与历史街区多主体的空间生产,这在一定程度上丰富了空间生产的文化维度。从实践层面上看,这一案例对落实新型城镇化战略具有参考意义,在城镇化建设中应构建具有地方历史文化特色的新型城镇。

During the process of urban construction in the new era, the Chinese government advocates for the development of beautiful towns and cities with historic memories and cultural context. The renewal and development of historic blocks, which are the carrier of local history and culture, is a vital part of implementing the new urbanization strategy. Based on Foucault's and Harvey's theories of the production of space, this research analyzed the process of spatial reconstruction and subjects' cultural practice of Yongqing Fang, Guangzhou City. We found that culture was a crucial factor for the smooth transformation of Yongqing Fang. With the efforts of the residents with cultural identity and other social agents, the cultural value was officially recognized and protected. Hence, the renewal of Yonqing Fang could be gradually carried out under the framework of cultural protection. After the renewal, Yongqing Fang was transformed from a living space to a cultural consumption space, where cultural production and consumption showed a high degree of commercialization. The local culture was mixed with exotic culture, resulting in low satisfaction of tourists' cultural experience. The case of Yongqing Fang highlights culture as an active factor that directly plays a role in the multi-subject spatial production of historic districts, which enriches the theory of spatial production from the perspective of culture. This case is of reference for the implementation of the new urbanization strategy. In the process of urbanization, we should build towns and cities with locally historic and cultural characteristics.

工业遗产是社会工业文化的重要表征,承载着城市近现代化发展过程中的文化历史景观和记忆,为城市保留和建构了社会公共记忆的空间与素材。产业结构的转型和文脉保护意识的觉醒,使得滨水区遗存和集聚的码头、仓库、工厂成为近现代工业遗产。以杭州运河拱宸桥西工业遗产的博物馆化发展模式为案例,重点解析和梳理了滨水区工业遗产通过形态保护全面化、功能定位平民化、遗产展示活态化、运作机制创新化和展陈手法数字化等措施,有效延续城市记忆。最后,将杭州运河工业遗产的城市记忆延续归纳为“双层模式”,并访谈了多利益主体对其的评价,以期为未来类似研究提供一个比较参考。

随着西方第三次工艺复兴浪潮的兴起，“制造文化”成为西方地理学者关注的新兴话题，而传统工艺制造的具身和物质层面的生产形式也得到关注。论文以传统工艺类非物质文化遗产——贵州安顺石头寨布依族蜡染技艺为例，基于制造地理的理论视角剖析了布依族蜡染的生产实践。研究发现：蜡染生产是一种具身性、物质性、地方性和关系性的实践。在身体、家庭、工坊、社区和线上等不同空间，手工艺人的身体是蜡染生产实践的主体，通过具身练习提升蜡染技能，并充分发挥能动性对产品进行创新，同时制造实践也引发了手工艺人正面或负面的身体体验；蜡染生产流程具有鲜明的物质性特征，物质的活力和能动性引导着手工艺人进行“人与物质”的合作生产；地方自然环境、传统文化等地方要素是蜡染生产的基础和条件，同时蜡染的生产实践又塑造地方的身份和特性；蜡染生产不仅是手工艺人表达自我的创造性实践，同时建构了特定的社会文化关系。研究有助于加强对经济生产实践中的文化维度的关注，为文化经济的理论研究提供了重要实证，同时通过对手工艺人的身体技能、具身体验等方面的关注，也有助于在非遗保护实践中提供更具关怀性的保障措施。

With the rise of the third wave of craft revival in the West, "making culture" has become an emerging topic concerned by Western geographers, and the embodiment and material production forms of traditional craft making have also received attention. This research selected Shitouzhai Bouyei batik, a traditional craft intangible cultural heritage in Guizhou Province as a case study. Based on the perspective of geographies of making, we analyzed the production practice of Bouyei batik. The research found that batik production is an embodied, material, local, and relational practice. In different spaces such as human body, family, workshop, community, and online, the body of the craftsman is the subject of the batik production practice and through embodied practice, the batik skills can be improved, and the products can be innovated by using their agency. The making practice also shapes the body of the craftsman, resulting in positive or negative embodied experience. The batik production process has distinct material characteristics, and the agency of materials guide a craftsman to carry out human and material cooperative production; Local elements such as local natural environment and traditional culture are the basis and conditions of batik production, and the production practice of batik also shapes the identity and characteristics of the place; Batik production is not only a creative practice for craftsmen to express themselves, but also to construct a specific sociocultural relations. The research helps to strengthen the attention to the cultural dimension in the practice of economic production, and provides important empirical evidence for the theoretical study of cultural economy. By paying attention to the physical skills and embodied experience of the craftsmen, it also helps to provide more caring safeguards in the practice of intangible cultural heritage protection.

乡村文化记忆资源是乡村“文—旅”协同的链接点。基于文化记忆理论从文化信息层、物质载体层与社会行为层解析其内涵和协同框架,构建“文—旅”空间协调度、文化记忆连续性和旅游市场认同度的协同评价模型,以苏州金庭镇为例进行实证分析。结果表明:（1）时间格局上,旅游景点与生活生产类空间关联性不断提升,与功能象征类空间依赖减弱,与社会表征类和精神意识类空间关系有所降低但维持高度耦合水平。（2）空间格局上,与生活生产类空间呈极核带状格局,与其余三类空间呈现一核多极格局。（3）旅游景点与生活生产类空间协同关系从“文—旅”空间协调度、文化记忆连续性转向旅游市场认同度为主导,其余空间以“文—旅”空间协调度为主导。（4）影响协同关系的机制包括记忆延续与文化交融、空间优化与旅游融合和社会支持与政策保障等。研究结论可为乡村旅游地的文化振兴和文旅融合提供理论指导和应用模式。

Rural cultural revitalization is an important part of the strategy of rural revitalization in the New Era. Rural cultural memory resources are the key point of "culture-tourism" synergies in rural tourism destinations. Based on cultural memory theory, we define the concepts of rural cultural memory resources, and construct a "culture-tourism" synergies evaluation model. The "culture-tourism" synergies of rural cultural memory resources involve the comprehensive coordination of cultural information layer, material carrier layer and social behavior layer, so as to construct a three-dimensional evaluation model of "culture-tourism" coordination, cultural memory continuity and tourism market recognition. Taking Jinting town in Suzhou as a typical example, this study evaluates its "culture-tourism" synergies and discusses its spatiotemporal characteristics and influencing mechanism. The results show that: (1) In different stages of tourism development in the study area, the dependence on the construction of scenic spots and the spaces of life and production has been continuously enhanced, the dependence on the functional symbol spaces has been weakened, and the relationship with the social representation spaces and the spiritual consciousness spaces has been reduced, but the level of coupling coordination has been maintained. (2) The "culture-tourism" synergies of rural cultural memory resources show that half of the area of life and production spaces reaches a medium and high level of coupling coordination, presenting a pole-core & zonal pattern. With the other three types of space, one third of them has reached the level of medium and high coupling coordination, showing a pattern of one core and multiple poles. (3) The synergies between the rural cultural memory resources and scenic spots are as follows: the living and production space is dominated by "culture-tourism" spatial coordination, cultural memory continuity, and gradually turns to tourism market recognition as the dominant form, and other types of space are always dominated by "culture-tourism" spatial coordination. These synergies are influenced by the multiple driving mechanisms as memory continuity and cultural integration, spatial optimization and tourism integration, and social support and policy guarantee. The research results provide theoretical guidance and application model for the cultural revitalization and "culture-tourism" integration of rural tourism destinations.

As the industrial structure rapidly changed, the buildings and facilities at the helm of the previous industrialization era lost their original functions and became idle. These spaces contain elements of local history, culture, and time and provide the basis for this study. Therefore, it focuses on the role of a city’s sustainable media if they are converted to fit the city’s social and local context. In this study, we examine sustainable regeneration by adopting the methodology of the “new directions in planning theory” method, which means a contradictory approach to the sustainable values of long-standing industrial heritages from both physical and cognitive perspectives. We argue that its physical appearance, landscaping, and tectonic relation, composed of a specific spectrum of time accumulation, help people experience a sense of collective memory. In this way, a sense of time and place are embedded in materiality and are important to consider when moving toward urban sustainability. Our findings have implications for a new perspective on concrete regeneration strategies.

The turn towards transnational memory has largely focused on particular sites and modes of remembering, focusing on the creation of memories between and beyond nation-states in institutional politics, the media, migration and to a lesser degree social movements. Despite its significance for encountering other people’s past, international tourism remains under-examined in the scholarship due to a focus on macro-developments, a polarisation along a binary of cosmopolitan versus conflictive memories and a discounting of memories shaped by commercialised logics. Drawing on a case study of Russian tourism in Tallinn, Estonia, this article makes the case for a closer examination of tourist encounters as part of research on transnational memory. It examines how tourism works as an arena for the production and circulation of memories through direct transnational encounters, refracting and modifying macro-political memories within a commercialised service environment. We analyse the role of tour guides as mnemonic intermediaries and show how in their work with Russian tourists they navigate pasts that form the subject of on-going memory conflicts at the level of international politics. Their representational strategies deemphasise contested pasts and avoid conflicts through neutrality and compromise. At the same time, tourist encounters can also be used to create spaces for dialogue and the formation of positive relations. Overall, the article demonstrates both the productivity and frictions of tourist settings for transnational remembering and makes the case for considering more ambiguous cases in transnational memory research.

Individual and collective forms of memory are driving forces behind the phenomenon of ‘homesick tourism’, the journeys undertaken by German expellees and refugees to their former homes in what is now Poland. Based on a content analysis of travel reports written by homesick tourists, this article applies concepts and theoretical approaches in the field of Memory Studies to the field of tourism, arguing that travelling can be considered an extension of the process of remembering. With reference to specific examples, it is illustrated how the encounter of ‘personal memory sites’ impacts autobiographical memory and how the activities of the homesick tourists and the transnational exchange and circulation of memory facilitated through personal contacts contributes to the emergence of new discourses about the past and ultimately the production of cultural memory.

A new cohort of Turkish- and Arab-background public intellectuals in Germany locate the root of problems of migrant communities in a resemblance between Islamic culture and Nazi ideology. Islam critics promote the idea that if, like the children of Nazis before them, children of Muslims can rebel against their fathers sexually liberate themselves, they will also be able to embrace the democratic values of German society. In their best-seller books, Islam critics aim to include migrants in the German national temporal framework and also enable a new interpretation of German history not as an anomaly, an evolutionary modernization story gone terribly wrong, but as an historical model that other nationalities should also pass through and come out of. By studying how highly popular Islam critics position Muslims in relation to memory of National Socialism in Germany, this article asks what kind of transformation (and reproduction) is German Holocaust memory and public political culture is undergoing in its perception of its relationship with its Nazi past on one hand and its multi-ethnic present and future on the other hand. It also asks what role Muslims and other minorities play in shaping, reacting to, and corresponding with these transformations. By focusing on the unlikely promise of inclusion of the Muslim minority in the German national temporality through path-dependent repetition, it argues that national memory cultures are formed in relation to and with the help of minorities who are being simultaneously incorporated and excluded from the present at once.

First Story Toronto – a community organization dedicated to the Indigenous histories of Toronto, Canada – is steward to a collection of items mostly made and collected during the 20th century. With origins in the Anglican Church Women, the collection reflects a time when policies and actions of the state and churches internalized colonial processes within Canada. Yet the donation of the ACW material to a Native woman and housing advocate in 1976 hints at the shifting political and cultural contexts of this collection. Native crafts were used by Indigenous women in the city in displays of both Indigenous sovereignty and multiculturalism. Recently, the collection has been taken up by another group of Indigenous women in the Memory, Meaning-Making and Collections project. Handling sessions with artefacts and ‘talking circles’, initially designed to research the role of objects in collective memory and life-history processes, have been appropriated by the participating seniors toward their own goals. The collection has become a source of continuing education, sparking the women to teach and learn beadwork and quillwork; compare life experiences among urban Indigenous people; question history-making processes; and visit museum stores to handle collections and learn with curators. The histories intersecting with this collection thus push back against a range of tropes, provide more nuanced insights into the lives and values of urban Indigenous women in Canada, and the ways collections are used in articulations of belonging among Indigenous peoples.