传统村落是指村落形成较早，拥有较丰富的传统资源，具有一定历史、文化、科学、艺术、经济等价值的村落，承载优质传统文化，是中华优秀传统文化的重要空间表征[1-2]。在后消费时代，中国主要矛盾已转化为人民日益增长的美好生活需要和不平衡不充分的发展之间的矛盾，消费不仅是物质层面，还是精神与文化层面。作为中华优秀传统文化表征的传统村落，受到了社会的广泛关注。2012年，为建设优秀传统文化传承体系、弘扬中华优秀传统文化精神，住房城乡建设部等部门联合颁布了《关于加强传统村落保护发展工作的指导意见》，并公布首批传统村落名录。2015年中共中央宣传部组织拍摄的《记住乡愁》，让更多的中华优秀传统文化进入大众视野。但在新型城镇化的快速推进下，不同主体对舒适功能、便利功能、经济效益等方面的追求，促使传统村落的多元文化逐渐被破坏，体现为传统文化原真性遗失[3]、传统文化延续的断裂[4]、多元价值外显弱[5]等问题，引起了党和国家高度重视。二十大报告中提出，结合时代背景“推动中华优秀传统文化创造性转化、创新性发展”。因此，如何在新型城镇化背景下，凸显传统村落文化的优质思想观念、人文精神、道德规范、历史记忆，满足多元主体的多元需求，已成为乡村发展亟需解决的科学问题。
传统村落作为中华民族传统文明的重要地域空间，其实体价值与意象价值都是丰厚的，多维价值外显与现代意义融合一直都是学术界关注焦点。国外传统村落价值的研究较早，集中在文化景观价值[6]、聚落空间价值[7]、生态智慧价值[8]及土地功能价值[9]等方面。国内传统村落研究始于20世纪80年代，金其铭[10]描述出传统村落选址、布局的生态智慧。随着中国传统村落保护制度和名录的颁布，传统村落受到越来越多的关注，出现建筑学、社会学、地理学及分支学科等多学科交叉融合趋势。研究方法上，出现定性定量相结合，多理论、多方法交叉融合的趋势，从早期的描述性研究转向逻辑解释研究，除常用的实地调研、问卷调查、深度访谈等方法外，还增加了数理统计、3S等技术。研究内容上，主要是对其空间形态、文化景观、保护活化等价值的探究，学者们分别从空间句法[11]、类型学[12]等理论探究传统村落的空间形态认知价值，从保护补偿[13]、身份认同[14]、遗产感知[15]等理论探究传统村落的文化景观价值，从双修[16]、有机更新[17]、行动者网络[18]等理论探究传统村落保护与活化。此外，更值一提的是，传统村落旅游发展的探究作为现阶段传统村落转型发展研究的火热议题，学者们从两山理论[19]、农户旅游适应性[20]、研学旅行[21]等角度探讨传统村落旅游开发的多元价值突显，为传统村落转型发展提供了一条可持续的发展道路。总体而言，传统村落多元价值外显的研究成果丰硕，其研究主要集中在传统村落景观的实体价值，但在文化符号消费特征明显的后消费时代，以符号表征传统村落整体文化价值的研究较少，文化空间符号化的研究对象主要集中在城市形象[22]、地方特色街区[23]、遗产旅游地[24]、传统节庆[25]、音乐节[26]等文化空间，以景观符号表征传统村落整体文化空间的研究是传统村落文化价值突显的薄弱环节。基于此，本文在新型城镇化语境下，立足于景观基因与空间生产理论的科学内涵，构建传统村落景观符号的空间生产框架，并以湖南省道县皇都侗族文化村为典型案例村，探析皇都侗文化村景观符号空间生产的过程与机理，以期为突显中华民族传统文化价值、促进传统村落活化与旅游可持续发展提供科学参考与实践借鉴。
1 理论回顾与分析框架
1.1 空间生产符号化的文献回顾
早期，空间生产研究与符号并无关联。但随着物质社会逐渐丰裕，大众消费从刚性的物质需求转向个性化、精神领域、情感相关、社会相关的多元需求，从仅关注商品的使用价值转向商品的文化意义及精神领域 [31]。社会发展由“生产驱动”向“消费驱动”转变，出现消费空间符号化的趋势，即景观符号。景观符号首先是符号学在景观设计中应用，随后拓展至餐厅风格营造[32]、民族电影氛围营造[33]、城市形象塑造[34]等空间区域。其实质是设计者对所想象的空间通过最内核的物质景观呈现，然后用景观的物质功能与文化感知满足多主体的多元需求。在消费空间符号化转变的背景下，消费空间的符号化日益成为新文化地理学、旅游学等学科研究的重要话题。韩璐等[35]对景颇族宗教仪式符号的空间生产研究，突显出景颇族的文化价值；王宇彤等[36]、黄耿志等[37]对故宫紫荆书院、区域奶茶等品牌符号的空间生产探究，揭示出文化符号的巨大经济价值链；陈波等[38]对黄河国家文化公园空间生产机理的探究揭示了黄河国家文化公园作为多元文化符号的汇聚地，为保护多元文化符号产生的生态环境优化效应。通过空间生产符号化的文献梳理发现，区域空间凭借文化基底进行符号塑造，同时塑造的符号能释放出经济、文化、生态等多重优化效应，以此来满足多主体的多元需求。传统村落作为中华优秀传统文化资源禀赋的空间，面临文化传承与村落发展的矛盾[39]。因此，从景观符号角度探析传统村落的可持续发展，探究传统村落凭借自身文化基底进行符号构建的过程与机理，以产生经济、文化、生态等多重优化效应，将是对传统村落活化与可持续发展的一次有益探索。
1.2 传统村落的景观符号及空间生产分析框架
景观符号在城市形象中是指对城市文化中复杂多元的信息归纳、提炼的过程和结果，以最直观的形式表现城市文化形象[34]。基于城乡作为一个矛盾的有机统一体和不可分割的融合体的科学借鉴[40]，传统村落景观符号可定义为对传统村落文化中复杂多元的信息归纳、提炼的过程和结果，以传统文化与现代功能相结合的景观展现传统村落形象。作为“遗传与变异”辨证统一的景观基因是传统聚落文化传承的基本单位，是指某种代代相传的区别其他文化景观的因子；“遗传的景观基因”是指景观基因提取从内在、外在、局部唯一性与总体优势性原则，对整体布局、民居特征、文化标志、主体性建筑、环境因子、基本形态等多层面的景观基因识别、归纳、提炼出传统村落整体的文化特征；“变异的景观基因”是指多层次的景观基因在传承或传播过程中，为适应环境变化，会产生一定的变异，从而获得更好的传承或传播形式[41]。景观基因从多原则多层次的识别传统村落整体文化风貌的过程，也是对传统村落复杂多元的文化信息归纳、提炼的过程和结果，同传统村落景观符号的实质内涵相契合，是传统村落景观符号的具体形象呈现，即传统村落景观符号可以从景观基因角度切入。但在新型城镇化背景下，传统村落的多主体对现代舒适便利功能的需求愈发强烈，景观基因所附属的传统消费功能已满足不了现代生活需求，并成为传统村落发展所面临的主要矛盾[42]。因此，为了使传统村落更好地活化与可持续发展，景观基因需要适应时代背景进行“变异”，融入多主体的现代生活需求功能，在新型城镇化背景下，传统村落的景观基因是具有现代消费功能的景观基因，景观符号也是具有现代消费功能的景观基因。
本文基于景观符号概念、空间生产三元辨证框架与景观基因理论，在新型城镇化语境中，构建传统村落景观符号的空间生产分析框架，探析传统村落景观符号建构的过程与机理。传统村落景观符号的空间生产分析框架分为空间编码、景观修复、文化塑造。空间编码是空间生产符号化的想象空间在传统村落中的拓展，是景观基因与现代生活功能相交融的想象空间[43]，是权力(政府、消费者等)和知识(科学家与规划师等)等话语权拥有者所设想的空间，一般通过政策、制度、规划等形式实现景观基因与现代生活需求相交融的想象空间认定及强化的意识形态空间生产，支配着景观修复与文化塑造。景观修复是空间生产符号化的物质呈现在传统村落中的拓展，是在景观符号物质性呈现过程中，突显景观基因的本真性、原生性、完整性[17]，实现景观基因与现代功能相交融的景观符号物质构建，既表现出区域空间的整体文化内核，又能满足现代的多元消费需求，衔接空间编码与文化塑造。文化塑造是空间生产符号化的符号感知在传统村落中的拓展，是指在日常生活中对物质性景观符号的情感体验，一般通过感知、认知及联想等方式实现对景观符号的情感意义建构与关联，强化与校正着景观基因与多元功能相渗透的景观符号想象空间，实现着景观符号的文化塑造(图1)。在传统村落景观符号空间生产分析框架中，空间编码与景观修复是生产关系与生产力的关系，空间编码通过政策、制度及规划等意识形态支配着景观修复，意识上引导着景观修复的物质性呈现；景观修复在遵循完整性、原生性、本真性等特性基础上，为文化塑造提供着物质性的景观符号；文化塑造通过对物质性景观符号的感知、认知及联想等情感，实现着对空间编码的回归与超越[44]。三者之间循序渐进，同时展开，如同辨证思维中的“肯定—否定—否定之否定”的规律过程，不断地在当代社会背景中实现着传统村落景观符号的空间生产。
图1
图1
传统村落景观符号的空间生产分析框架
Fig.1
Analytical framework of spatial production of traditional village landscape symbols
2 研究区域概况与数据来源
2.1 研究区域概况
皇都侗文化行政村组建于1995年，位于湖南省西南端、怀化市通道县黄土乡境内(图2)，由头寨、尾寨、盘寨和新寨4个侗寨合并而成，村域面积19.33 km2，辖29个小组，共711户、3073人，以农业和旅游业为主要产业。4个侗寨始建于元末明初，至今已有500多年历史，由于地处云贵高原与华南丘陵之间的狭长地带，独特的地形环境和长期的交通不便，致使其存留传统侗族生产生活方式，大量明清和民国时期的古建筑，及侗族大歌、芦笙、侗锦等文化遗产，并于2014年入选中国第三批传统村落名录。近年来，随着城镇化的快速推进和乡村旅游的持续发展，村民追求更高的生活品质，皇都侗文化村原有状况和资源环境利用方式被改变，将其作为侗文化旅游空间呈现给外界，并获“湖南省特色旅游名村”“湖湘风情文化旅游小镇”等称号，成为全省乃至全国的旅游胜地。因此，本文选取皇都侗文化村作为研究案例，对于突显与表征中华民族地域传统文化、探讨传统村落文化资源的创造性转换和创新性发展、促进传统村落的活化与旅游可持续发展具有代表性与典型性。
图2
图2
通道县皇都侗文化村区位
Fig.2
Location of Huangdu Dong Culture Village in Tongdao Dong Autonomous County
2.2 研究方法与数据来源
本文采用文本分析法、深度访谈法等方法获取数据(表1)。① 文本分析法：皇都侗文化村是本课题组长期跟踪研究的案例地，基础资料翔实，拥有其传统村落申报材料、规划图纸、2021年9月的遥感影像等资料。同时，在小红书等短视频软件上按照热门顺序排序筛选拥有50条点赞和评论的文案与视频作为情感关联的依据。② 深度访谈法：本课题组于2022年7月1—6日实地调研，访谈23人，采取半结构对旅游公司工作人员、非物质文化遗产传承人、村支书、游客等主体进行访谈，访谈时间每人10~120 min不等(表1)，同时前往通道县获取皇都侗文化村的总规划文本及特色文旅小镇等申报材料，通过访谈信息与资料梳理，补齐和校正了前期的遥感影像、空间规划等资料，了解旅游开发的历程及政策、资金、管理变化和各主体对村落旅游开发的体验与感受。
表1 受访者信息及访谈重点
Tab.1
| 编号 | 受访者 | 人数/人 | 受访者情况 | 访谈重点内容 |
|---|---|---|---|---|
| R1~R13 | 皇都侗文化村 村民 | 13 | R1~R3(普通村民)、R4~R7(商店老板)、R8~R9(摆摊者)、R10~R11(非遗传承人)、R12(侗服饰店老板)、R13(民宿前台) | 村落旅游开发后的变化及变化后生活的感受 |
| T1~T4 | 旅游公司人员 | 4 | T1~T2(艺术团演员)、T3(管理者)、T4(公司前台) | 公司的管理、政策和资金变化及演出和旅游宣传方式 |
| G1~G2 | 村委会人员 | 2 | G1(村支书)、G2(妇女主任) | 村落的基本状况及侗文化维护 |
| V1~V4 | 游客 | 4 | V1~V4(游客) | 游客的感官体验及分享方式 |
注：编号R为村寨村民，T为旅游公司人员，G为政府工作人员，V为游客。
3 皇都侗文化村景观符号的空间生产
3.1 空间编码：文旅融合的发展空间
空间编码是传统村落景观基因与现代多元功能相交融的景观符号想象空间，皇都侗族文化村作为典型的他组织传统村落，其景观基因与多元消费功能相融合经历了2个阶段：① 文旅融合发展空间前期，即景观符号确立(1995—2009年)，确立了以侗族物质与非物质文化景观为核心的民俗旅游开发策略；② 文旅融合发展空间后期，即景观符号提质(2010年至今)，皇都侗文化村通过管理组织、政策资金、规划愿景的转换，将民俗旅游景点转向多功能及高质量的文旅融合空间(图3)。
图3
文旅融合发展空间前期：景观符号确立。1995年，通道县政府将头寨、尾寨、新寨、盘寨合并，组建皇都侗文化村，并成立皇都侗文化艺术团，将皇都侗文化村作为民俗旅游景点经营，引导传统的手工农业向民俗旅游服务业转变。为适应民俗旅游开发，通道县委、县政府设立百里侗文化长廊，对建筑风格严格管控，即建筑必须具有重檐木质或砖木质结构等侗族风格。至此，民俗旅游开发从以皇都侗文化艺术团为核心的非物质文化表演，延伸至侗族风格的物质文化景观。随着县委、县政府的积极介入，皇都侗文化村的景观获众多殊荣，包括2005年皇都侗文化艺术团被授予“全国先进民营文艺表演团体”、2006年国家3A级景区的创建、2007年普修桥水系被评为首批中国经典村落景观等。皇都侗文化村的景观也逐渐由农耕时期的传统功能融入现代多元消费的功能，逐渐建构起景观符号。但如何让皇都侗文化村的景观基因与多元高质的消费功能相融合，是皇都侗文化村亟需解决的瓶颈，基于此，皇都侗文化村的景观符号进入提质阶段。
文旅融合发展空间后期：景观符号提质。皇都侗文化村为景观符号提质提供了组织有序的后勤保障、功能融入的政策资金支持及强化的方向定位，将皇都侗文化村由侗民俗旅游景点转向多功能及高质量的文旅融合空间。① 管理组织转变：2010年皇都侗文化村引入企业化管理，2012年通道县政府与中惠旅旅游公司签订3年的景区管理协定，中惠旅公司提供丰富的管理经验，增设办公室、票务部、保安部、保洁部等部门，进一步理顺景观符号的管理方式，为皇都侗文化村景观基因融入多元消费功能提供组织有序的后勤保障。② 政策资金支持：皇都侗文化村所在通道县2014年被湖南省政府列入全省第二轮特色县域经济文化旅游产业重点县，省财政连续3年每年扶持6000万元，以及2015年4A级旅游景区的创建，共投入资金2.7亿元，丰厚的资金与政策扶持，为其景观基因融入游览观赏、旅游购物、生态环境卫生等功能提供了强大的资金支撑。③ 规划愿景转换：在通道县委、县政府“生态立县、旅游兴县、文化强县”的发展策略下，2015年皇都侗文化村建立了长效保护发展机制，划分了“一轴、双核、四区”的结构。依托坪坦河生态廊道，形成坪坦河文化展示轴，实现4个村寨联动发展，提升第三产业发展。规划愿景转换明确了各片区景观基因定位及自身优势突显，为各寨子景观基因的多功能融入及强化指明了方向。
3.2 景观修复：传统村落景观符号的物质建构
皇都侗文化村通过更新、修缮、编排等景观修复方式，突显景观基因的本真性、原生性、完整性，表征村落整体的文化意象，呈现出景观基因与多元消费功能相融合的景观符号，助推皇都侗文化村景观符号的空间生产(图4)。
图4
图4
皇都侗文化村景观符号的空间生产图
Fig.4
Map of the spatial production of landscape symbols in Huangdu Dong Cultural Village
3.2.1 传统村落景观符号的更新
更新是指在维护景观基因内核基础上，注入多元消费功能，满足现代的多元生活需求，皇都侗文化村通过街巷空间、平面结构、生态环境的更新，提升街巷空间的便利通道及舒适度、形成侗文化底蕴的浓厚的旅游消费空间、景观型的生态环境格局，实现舒适、休闲、研学等功能对皇都侗文化村景观基因的注入，完成景观符号的消费空间建构。① 街巷空间更新。街巷空间属于景观基因基本形态部分，皇都侗文化村的街巷空间由“主街+辅街”组成，主街是“人”字形的街巷肌理，体现出绕山而建的生态智慧，辅街是自由街巷构成的“井”字形街巷肌理，道路灵活多变。随着县政府政策资金的投入，街巷空间在保持原肌理上，主街由泥土路演变成柏油路并拓宽至4.8 m，提升便利度与舒适度；辅街则将当地的青石板和鹅软石覆盖至表面(图4a)，既保持其曲径通幽的空间观感，又增加步行空间体感。② 平面结构更新。平面结构作为景观基因民居建筑特征的一部分，是对气候、生产、生活等方面适应的结果，也是对生产、生活、文化的综合体现。皇都侗文化村的民居分为3层。随着文旅融合发展策略的实施，民居第一层的平面与立体结构分别经过隔间划分、抬高，将传统的民居转变成集旅游消费与日常生产生活于一体的空间。如主街两侧的民居第一层整体抬高80 cm，增加游客活动空间的舒适度和空气的流通性，同时，传统民居向侗族餐厅转变(图4b)，形成了侗族建筑特色的旅游消费空间。③ 生态环境“更新”。生态环境是景观基因环境因子的重要部分，是村落选址的重要依据。皇都侗文化村四面环山，中间两条河流交汇经过，寨子背山面水形成团簇状，内部是水田与旱田相互交错的传统农业，表现出选址的生态意象。现在趋于村民与游客的多元需求，形成了景观型的山水林田河生态环境。在保持原生态意象上，主街两侧的稻田改成荷花池等观赏与经济效益兼具的景观(图4c)，同时将部分旱田建成季节性的生态果园，既增添游客对田园生活的参与度和娱乐性，又能形成农产品加工的第二产业和旅游服务的第三产业，满足游客与村民的双重需求。
3.2.2 传统村落景观符号的修缮
修缮是对景观基因的保护性开发，是指维护景观基因原有风貌，作为地域文化呈现给游客，皇都侗文化村通过民居及公共建筑的修缮，将侗族建筑风貌转换成游客的观赏、研学、体验、互动的消费需求，实现景观基因与现代消费功能的结合。① 民居建筑修缮。民居建筑特征作为景观基因的内核，是村落整体建筑风貌特征的表现。皇都侗文化村的民居建筑是典型“吊脚楼”，具有杉树材质的主体框架、山墙与屋脸、重檐歇山顶、暗褐色青瓦等特征。随着新型城镇化的推进，民居建筑出现自损型、异损型、外损型的风貌不协调问题。皇都侗文化村通过“穿衣戴帽+修补”的方式维护侗民居建筑风貌。“穿衣戴帽”是指将现代风貌的外立面包装成具有杉树材质的山墙与屋脸、暗褐色小青瓦等侗族风貌特征的外立面(图4d)。“修补”是指对自损型的传统民居建筑，通过木作、瓦作、装修等工程，对破损的部件，按原件配补与复原。通过“穿衣戴帽+修补”将杉树材质的山墙、屋脸、重檐歇山顶等作为侗族民居建筑特征呈现给游客，塑造着村落的侗民俗文化空间。② 公共建筑修缮。主体性公共建筑作为景观基因的一部分，是村落宗族礼制、种族信仰的集中表现。皇都侗文化村的公共建筑包括鼓楼、寨门、普修桥、戏台等，如在坦坪河下游的普修桥在村民心中是拦财聚水、庇佑村民的风水桥，具有趋吉避凶寓意。同时，村集体的议定公约，排解纠纷，奖罚等活动会在鼓楼内商讨与举行。公共建筑不仅是村民的物质空间，更是精神空间。现在通过对公共建筑的维修、养护、加固等修缮方式，既维护公共建筑风貌，又还原其内饰，向游客公众开放，将传统公共建筑转变成游客对侗族祭拜习俗的体验空间和休憩、拍照打卡的符号景点(图4e、4f)。
3.2.3 传统村落景观符号的编排
编排是指在维护隐性景观基因内核的基础上，通过整合、串联等方式将隐性景观基因作为民俗文化表演呈现给游客。皇都侗文化村拥有侗锦、芦笙、琵琶、合拢宴、侗族大歌等侗族非物质文化遗产，通过时空、多元文化、现代元素及服务角色的编排，增加传统侗民俗文化的观赏性、互动性、感受度，满足游客的食、玩、游、学、奇等消费需求，塑造多元消费功能的侗族景观符号(表2)。① 时空编排。多元的非物质文化遗产，之前只在敬萨、侗年节、关圣节等传统节日时，才会在露天场地展示；现在通过皇都侗文化艺术团的成立、村民向专职或兼职演员转变、室内演出室修建等方式，将侗民俗文化编排成在皇都河畔、室内演出室等场地每天上午、下午各一场或两场的侗民俗文化表演，完善了侗民俗文化表演的时空条件。② 多元文化融合。之前侗民俗文化表演是单一的呈现与衔接，例如芦笙演奏完，再表演侗族大歌，侗族大歌表演完再演奏其他侗民俗文化；现在通过多元侗民俗文化融合，将侗族的祭萨、服饰、饮食等侗文化与芦笙、琵琶、侗锦等传统技艺相结合，以同一场景呈现给游客，将游客的观赏需求与非物质文化底蕴相交融，增强游客对侗民俗文化的观感。③ 现代元素增添。侗民俗文化是在某种社会环境下形成，并以侗语进行表述；现在通过电子屏幕呈现出原侗民俗形成背景和汉文翻译，增强游客对侗民俗文化表演的观赏、理解、共通性。④ 服务角色转变。传统的合拢宴是对村寨有恩情或敬重贵客的宴席招待，现在合拢宴则是以午宴或晚宴的形式呈现给游客，餐桌相连，长至几十米，像条长龙，同时侗族腌鱼、腌肉等酸口的侗族饮食，喝“转转酒”吃“转转菜”的侗族餐前仪式，将侗族习俗转变成侗族特色餐饮呈现给游客，满足游客区域特色饮食的消费需求。
表2 皇都侗民俗文化景观符号
Tab.2
| 文化符号 | 侗族大歌 | 饮食文化符号 | 侗乐器文化符号 | 侗锦文化符号 |
|---|---|---|---|---|
| 图示 |  |  |  |  |
| 解读 | 省级非物质文化遗产侗族大歌与研学功能的融合 | 侗族合拢宴与特色餐饮功能的融合 | 国家级非物质文化遗产芦笙及其他乐器与观赏功能的融合 | 国家级非物质文化遗产侗锦与服饰功能的融合 |
3.3 文化塑造：传统村落景观符号的转换与意义生成
3.3.1 传统村落景观符号的体验与反馈
传统村落的景观符号是否符合多元主体需求，是需要在日常实践中体验与反馈的。景观符号构建初期，侗民俗表演存在“舞蹈元素太重，村民演员跳不好，游客不怎么喜欢”(T1)等问题，通过增加侗族原生态习俗，删除现代舞蹈元素等调整，才形成良好的口碑。游客反映“他们看过很多场民俗表演，这场演出是很值得看的，尽管不像‘三江鸟巢’的精美，但又在原生态习俗基础上提升了许多空间”(R10)，表明侗民俗文化景观符号，经过编排与校正，满足了游客的侗民俗文化消费需求。同时，也得到村民认可，村民反馈“自己只负责演出，可以方便照顾家人，在家里也有稳定收入”(R10)，村民由农业耕种者向演员或农产品商贩的角色转变，特色农产品由第一向第三产业转变，如鱼—腌制酸鱼—合拢宴菜品的演化，既增加了村民经济收入来源，又为侗民俗文化的情感表达提供了平台。此外，显性的景观符号构建更是便捷了村民与游客双方。如街巷空间的更新，受访者反馈“交通比以前方便多了，有一条二级路连结县城至沿线的各侗族村寨(T2)”，“环境变好很多，外来文化没有对本地文化进行很大冲击，不准乱建新房(V1)”，“呈现出的建筑记忆很有特色，包括房屋的雕琢、选材及设计(V2)”等内容。总体而言，皇都侗文化村景观符号的构建，满足了多主体的多元消费需求，一方面，建筑风貌、生态环境、侗民俗技艺等景观基因原真性、本真性、完整性的突显，为多主体提供着侗民俗文化；另一方面，研学、饮食、观赏等功能的融入，满足着多主体的舒适、便捷、休闲、经济等消费需求。
3.3.2 传统村落景观符号的传播与扩散
景观符号的传播与扩散是符号文化塑造的必经途径，勾连着不同主体的想象空间。皇都侗文化村景观符号的传播与扩散包括皇都侗民俗文化旅游公司、研学者、网红达人等主体。皇都侗民俗文化旅游公司是对景观符号的形象展示，通过其访谈反馈，“公司会去全国各处的旅游推荐会宣传”“深圳、广州的高铁站都有我们的广告牌，怀化高铁站出站就有皇都村的广告牌”“我们有好几个宣传平台，抖音、唯美通道等”(T3)，通过广告牌、推荐会等宣传方式，实现对受众者侗民俗文化的重现与再现，虚拟出传受双方共同在场、共同对话的场景，引导受众沉浸体验，填充着接受者对侗文化联想与想象。研学者、网红达人等主体侧重游玩经验与感受的分享，通过抖音、小红书、微信朋友圈的文字、照片及视频，分享景观符号的消费体验，受众者通过点赞评论和分享者互动，形成“共通的意义空间”，实现共鸣性观点共享。还有重大一个契机是湖南卫视2019年“新春走基础”活动，从农历腊月二十九至正月初三连续5 d每天10 min的侗民俗表演，为构建的景观符号增添了众多正能量。多主体从广告宣传至经验分享、从自拍展示至官方宣传，不仅是对侗文化的体验感受，更是个性化的观点表达。受众在视觉、听觉与观感的作用下，实现侗民俗文化的传递、共享与联想，完成景观符号的意义解构与重构，形成皇都侗文化村景观符号的文化塑造，而构建的符号则从多角度突显侗文化景观基因，勾连起受众对皇都侗文化乃至中华优秀传统文化的情感记忆。
3.3.3 传统村落景观符号的神圣化
景观符号的呈现和官方媒介宣传，使其不断被解读与重构，获得众多表征，包括“诗的世界、歌的海洋”“500个吊脚楼，民族小众与世隔绝”“皇都侗文化村——真正的‘净土’、心灵的‘净土’”等名称。这些意义表征，使被建构起的侗民俗景观符号充当起这些表征的空间载体，将皇都侗文化村的景观符号神圣化。同时，游客等消费主体在村落观光体验与消费互动过程中的情感表达，使景观符号同自己内心的情感相关联，超越景观符号本身的实体价值，赋予不同寻常的精神价值与意义。基于游客的情感体验反馈，“原始的生态环境，淳朴的民风，独特的木质建筑，采风侗族文化艺术，这里有非遗的侗族大歌、侗戏、侗族舞蹈，吃的都是自家的，都是纯天然的，感受真实版《向往的生活》。到了这里才能深刻体会到什么是‘苔痕上阶绿，草色入帘青’、‘狗吠深巷中，鸡鸣桑树颠’，‘久在樊笼里’的我们是时候‘复得返自然’了”(小红书)。表示景观基因与多功能相融合的景观符号，在游客对景观符号的消费与情感中，通过经验与感受分享，实现符号空间的仪式化和神圣化，表征成外界的“侗式桃源”。简而言之，皇都侗文化村作为湘西地区的农耕文明聚落，蕴含深厚传统侗文化底蕴，通过皇都侗文化村景观基因的更新、编排、修缮等方式构建出具有多元消费功能的景观符号，对景观符号的体验与反馈、传播与扩散、神圣化等方式塑造出景观符号的精神空间，使游客在景观符号的消费互动中，既满足自身的舒适、便捷、休闲消费需求，又能感受出丰厚的传统侗民俗文化，两者相互交织，生成出一种抽象、神圣的精神空间。
4 传统村落景观符号空间生产的驱动机制
皇都侗文化村景观符号的空间生产是在外界物质流、信息流、能量流的影响下，利用传统文化资源创造性转换和创新性发展，推动传统村落活化与旅游可持续发展的缩影，是受内外部因素驱动的综合体现。同时，皇都侗文化村景观符号的空间生产是在“空间编码—景观修复—文化塑造”逻辑框架中生产的，基于此，本文构建了集驱动机制、符号空间生产过程和符号建构效应于一体的传统村落景观符号空间生产机制(图5)。
图5
图5
传统村落景观符号的空间生产机制图
Fig.5
Map of the spatial production mechanism of traditional village landscape symbols
4.1 景观符号空间生产的影响因素
(1) 旅游市场需求。旅游市场需求是指城市、城镇居民对传统村落旅游的需求。由于城镇化的快速推进出现城市景观同质化、生活节奏快、环境污染严重等城市病，导致城市居民对宁静、惬意、舒适的乡村生活向往。皇都侗文化村在此契机下，凭借自身文化基底，走上传统村落旅游道路。皇都侗文化村维持原生产生活方式，修缮侗族风貌建筑，展示侗族文化底蕴，让游客体验独特、惬意的乡村生活；对民俗文化、节庆及生态环境格局的编排与调整，增加游客对侗族休闲舒适生活的消费体验。如皇都侗文化艺术团成立，串联起芦笙、琵琶、侗族大歌、织锦等侗文化，让游客在短时间内享受侗文化盛宴。室内演出场的修缮，亲水平台、民俗广场的修建等设施完善，增加游客对休闲惬意乡村生活的互动乐趣。同时游客对皇都侗文化村游玩的感受分享，微信、小红书等媒体对景观符号感知的文字表达与照片视频展示，实现了景观符号的情感建构与互通。2018年景区接待游客108万人次，旅游总收入2.4亿元。旺盛的乡村旅游市场，推动皇都侗文化村不断实现惬意、舒适等乡村景观符号呈现与游客情感关联，满足了游客的多元消费需求，成为传统村落景观符号空间生产的重要推动力。
(2) 政府政策引导。政府政策包括乡村发展与管理政策，政府带来丰厚的资金与政策支持对乡村的空间生产起重大推动作用。1995年通道县政府将头寨、尾寨、盘寨、新寨合并，组建皇都侗文化村，作为民俗旅游景点经营，指引着皇都侗文化村的发展方向。中惠旅旅游公司的托管经营，票务部、保安部等新部门设立，完善景观符号的空间生产部门，协调有序地助推着皇都侗文化村景观符号的空间生产。随后，通道皇都民俗旅游公司的主管经营、4A级景区的创建、第三批中国传统村落名录的入选、乡村振兴政策实施，为皇都侗文化村的空间生产提供了政策便利与资金支持。如通道县政府组织定期维护与检修普修桥、寨门、鼓楼、萨塔等传统古建筑，传统古民居建筑风貌的统一协调，高端民宿、停车场、荷花池、柏油路等设施的修建，助推皇都侗文化村的文化价值重拾和现代多元功能注入。同时，通道县政府的旅游宣传、广告牌的设立、旅游推荐会的宣传、旅行社的政策优惠，使皇都侗文化村的景观符号不断重现，同游客内心情感空间进行互动。政策资金的扶持，指引着皇都侗文化村由传统的农耕村落向文旅融合的乡村旅游空间转变，促进着皇都侗文化村景观符号的空间生产。
(3) 村民文化自觉。村民文化自觉是皇都侗文化村在与外界互动交流的过程中，村民的意识与行为出现转变，认为侗文化不仅是日常生活习俗，还是生计方式。意识与行为的转变，表现在村民对景观符号空间生产的配合与自身对多元功能景观符号的空间生产。如村民集体外出学习西江苗寨村民的旅游适应方式，村民由农户向侗族文化实景演出的专职或兼职演员转变，配合通道县政府号召，维护房屋的重檐屋檐、杉树材料等侗族建筑风貌，改造房屋住宿条件向民宿的转变，沿主干街道的房屋一楼杂物存储空间向餐厅、商店、特色服饰等消费空间转变。这些意识与行为方式的转变，为皇都侗文化村的空间生产留存了丰厚的文化底蕴与景观基因的原真性，既助推村民对文旅融合的空间适应，又增添现代消费功能的融入，为游客生产出舒适惬意的民俗文化消费空间。
4.2 景观符号空间生产的驱动逻辑
旅游产业发展是皇都侗文化村景观符号空间生产最重要推动力。皇都侗文化村由第一产业向第三产业旅游服务业的发展，将村民的生计需求、游客的旅游市场、政府的政策资本等内外因素连接至景观符号空间生产的节点中，推动其景观符号的空间编码、景观修复、文化塑造的转变与生成。在新型城镇化的背景下，地方政府寻求可持续性的产业发展，村民追求更高利益的生计或生活方式，游客除物质需求外还追求精神的消费需求。皇都侗文化村景观符号的空间生产，将通道县“生态立县、旅游兴县、产业立县”的发展目标、社会的传统村落旅游市场需求和村民生存发展的利益需求连结在一起，并且一方的空间实践行为激发另一方的景观符号空间实践，推动景观符号的共同构建，产生景观符号构建的多重优化效应，促进景观符号空间生产的良性循环。1995年，通道县政府为发展旅游业，将头寨、尾寨、盘寨、新寨组建皇都侗文化村，作为民俗旅游景点经营，皇都侗文化村由传统的农耕村落向农旅混合型村落转变，为当地县政府及村落发展增加了可持续发展的旅游产业。此外，基础设施得到提质改善，如柏油路、石板小路、室内演出场、亲水平台的修建，农业景观园、采摘园的搭建。文化旅游的推广，高铁站、旅游推荐会的宣传，百度、抖音数字媒体的介入，外界政策资金的不断涌入，物质流、信息流、能量流内外部社会的互动交换，使村民重新认识侗民族文化的价值，不仅是日常生活习俗与宝贵文化遗产，也是新的生计与发展方式。村民维护景观基因原真性，将景观基因与现代物质的精神消费功能相融合，如民居建筑统一的重檐、木制的建筑风貌，一楼杂物堆放场所向符号消费空间转变，二楼由村民住宿空间向民宿空间转变等，推动景观基因向现代文旅融合空间适应。同时，皇都侗文化村景观符号的空间生产迎合着乡村旅游市场需求。丰厚的传统文化底蕴、景观型的山水林田生态环境、现代舒适功能的融入，使游客在观光游览、吃穿住行游等行为中，同景观符号进行良性互动。良性互动既助推当地县政府可持续旅游产业的发展，增加村民的直接经济利益收入，又凸显皇都侗族优秀传统文化习俗，强化游客的文化认同与自信，并同游客内心的乌托邦相关联，将景观符号进一步神圣化，校正与超越皇都侗文化村的景观符号。至此，由村民文化自觉、乡村旅游市场需求、政策资金引导的内外部影响因素碰撞形成皇都侗文化村景观符号空间生产的旅游产业发展驱动逻辑，推动吃住游学娱等现代消费功能融入皇都侗文化村景观基因，完成现代消费功能与侗文化底蕴兼具的景观符号构建，将皇都侗文化村由农耕型传统村落转向文旅融合的景观符号消费空间，实现景观符号的空间生产。
5 结论与讨论
5.1 结论
本文基于景观符号概念、景观基因理论与空间生产分析框架，构建了传统村落景观符号的空间生产分析框架，并通过实地调研、访谈、GIS空间分析等方法，剖析了皇都侗文化村景观符号空间生产的过程、效用与机理，结果表明：① 从景观基因角度探究传统村落景观符号的科学性，认为景观基因从多原则多层次的识别传统村落整体文化风貌的过程，也是对传统村落文化中复杂多元的信息归纳、提炼的过程，这与景观符号的实质内涵非常契合，同时也是对景观基因理论应用方向的有益补充。② 从传统村落景观符号空间生产分析框架看，皇都侗文化村空间编码经历了景观符号的确立和提质2个阶段，由农耕型传统村落向文旅融合型传统村落转变：景观修复通过对景观基因的更新、编排、修缮，构建出景观化、艺术化、生活化、地域化的景观符号，满足了多主体的多元消费需求；文化塑造通过不同主体对景观符号的体验与反馈、传播与扩散及神圣化3个过程，实现着景观符号的情感联系与互动，呈现出景观符号本身的符号化过程。③ 皇都侗文化村景观符号的空间生产是在旅游市场需求、政府政策支持、村民自觉内外双重驱动力作用下的结果，内驱力主要表现在村民意识与行为的转变，维护着景观基因的原真性；外驱动力主要表现在外界社会市场需求与政府政策推动，多元功能对景观基因的注入，以此完成中华优秀传统文化的传承和多元功能相融入的景观符号空间生产。
5.2 讨论
传统村落的活化与可持续发展一直都是传统村落研究的核心问题，旅游发展更是突显传统村落区域的多元价值、促进传统村落可持续发展的重要路径[45]。在中国传统村落转型发展的关键时期，众多学者对传统村落的旅游活化进行了探讨[2]，但传统村落旅游发展面临旅游开发驱利性与传统文化原真性之间的博弈，使传统村落旅游发展处于机遇与挑战并存的局面，需要多视角、多学科交叉融合介入传统村落旅游发展的探究[46]，推动传统村落的活化与可持续发展。本文从景观符号视角出发，以景观基因为理论基础、空间生产为分析框架，构建传统村落景观符号的空间生产分析框架，既丰富了传统村落旅游活化的研究视角，也拓展了传统村落景观基因理论的应用方向。通过皇都侗文化村景观符号空间生产过程与机制的探讨，客观揭示了传统村落景观符号空间生产的一般性过程，提炼出传统村落景观符号旅游产业发展的驱动逻辑，为传统村落的活化与旅游可持续发展提供了实践示范。但还存在以下问题待完善。首先，目前以景观符号角度探究传统村落活化与可持续发展的较少，虽然案例研究典型，但其是否具有普适性还需以更多的案例进行丰富与验证，是今后继续努力的方向之一。其次，景观符号构建的关键在于区域的文化底蕴与多元功能的融合，两者间平衡的方法还需进一步探究。最后，由于数据收集和研究者学术水平的局限，本文仅从微观视角对研究区景观符号空间生产与构建进行了定性分析，不可避免存在定量分析不足等问题，期望在后续研究中完善。
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DOI:10.13284/j.cnki.rddl.003416
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Based on the perspective of community empowerment, this study integrates research on cultural heritage site governance, clarifying the current situation of cultural heritage site governance in the context of tourism development. Through the process of community empowerment, the phenomenon of "power loss in community" caused by tourism is transformed into "community empowerment." The study considered the village of Jabala in Longshan County, Hunan Province as an example and, using text analysis and in-depth interview methods, analyzed how to optimize the governance path of cultural heritage sites. The results indicated the following: (1) the power loss in the cultural heritage site community is embodied in four aspects: economic, psychological, social, and political loss. The economic loss in communities is embodied in uneven employment opportunities, unequal income and remuneration, and uneven development opportunities. Psychological loss in communities is affected by multiple factors such as lack of development opportunities for residents, lack of government support, and a wide gap between residents' psychology and reality. Psychological loss is a weakening of local value identity and the local attachment complex. The social loss of communities is affected by the discouragement of the dissemination of traditional culture and a fracture of the social network. The political "aphasia" of community residents hinders their willingness to stay in their hometowns. (2) Cultural heritage sites redistribute resources, rights, and capital through community empowerment methods such as "power to," "power with," and "power from within." "Power to" and "power from within" achieve effects through three levels: the protection and inheritance of intangible cultural heritage resources, the protection and utilization of tangible cultural heritage resources, and the activation and creation of public spaces. "Power with" aims to jointly plan community affairs and rationally allocate space resources and benefits. (3) Regarding "power with," strengthening policy transparency and community discourse will help community entities participate in governance. Regarding "power to," expanding resource distribution channels and strengthening cooperation between entities will help expand the channels of community governance. Regarding "power from within," standardizing governance entities, governance objects, and supervision methods will help refine community governance policies. Research will help improve the theoretical system of cultural heritage governance, optimize the governance path of cultural heritage sites, and provide references for the governance of other ethnic minority cultural heritage sites. It is an active exploration of local governance strategies, such as the activation of cultural heritage sites and the creation of public spaces. This study explores "how to optimize the governance of cultural heritage sites." In the future, based on this research, we will deepen the discussion on "how the community will interact with cultural heritage sites after being empowered," interpreting "the response to the optimized cultural heritage site" and perfecting the overall framework for research on the governance path of cultural heritage sites.
公共艺术介入乡村建设失效过程分析及影响机制研究: 以云南省元阳阿者科村“哈尼娃”为例
[J].
DOI:10.18306/dlkxjz.2022.02.007
[本文引用: 1]
包括公共艺术在内的艺术实践介入乡村建设(以下简称“艺术乡建”),旨在通过乡村新文化景观的再造和空间重构,传达对乡土文化的传承与创新的理想愿望。然而在艺术乡建的热潮之下,现有研究较少关注艺术乡建的失效案例,缺乏对消极影响因素及其内在机制的探讨。论文以一个以雕塑视觉艺术实践介入乡村建设的典型案例——云南省元阳阿者科村的公共艺术项目“哈尼娃”,一个构建与外部公共空间相协调的公共艺术场景为例,通过对起始、运营及后运营3个阶段的历时性过程分析,总结了公共艺术介入乡村建设的失效机制。研究认为：艺术话语构建而成的“艺术世界”与日常生活经验构成的“生活世界”之间存在价值错位,依赖于艺术家的单向培育,难以短期内形成乡建的“共同体”和持久的社会效应。权力主体、参与的行为主体及受众群体的波动和变化,都将对艺术实践的价值目标转化造成负面影响。在不同发展程度的乡村中,艺术乡建在面临着可操作性问题之外,更在根本上遭遇社会结构性问题,单一的艺术实践缺乏解决乡村问题的能力。对失效影响因素和过程的讨论,是对艺术乡建进行批判性思考的重要环节,有助于启发未来的具体实践。
A case study of ineffective public art intervention in rural construction: Haniwa sculpture in Azheke Village, Yuanyang County
DOI:10.18306/dlkxjz.2022.02.007
[本文引用: 1]
Art practice including public art is involved in rural construction to realize the reconstruction of new rural cultural landscape and spatial reconstruction, and to convey the desire for the inheritance and innovation of local culture. However, under the background of heated art intervention in the construction of art townships, few studies have examined the failed cases and the negative influencing factors and mechanism of impact in the construction of art townships. This study examined the public art case of Haniwa in Azheke Village, Yuanyang County, Yunnan Province, which is a sculptural visual art practice in rural construction. This article summarized the failure mechanism of public art involvement in rural construction through this case, and analyzed the local processes in the initial, operational, and post-operational stages. The study concluded that there is a misalignment of values between the "art world" constructed by art discourse and the "life world" constituted by everyday experience, with the former relying on the one-way cultivation of artists, making it difficult to form a "community" and lasting social effects in the short term. In the process of linking the two worlds, the variations and changes in the subjects of power, the actors involved, and the audience groups will all have an impact on the transformation of the value objectives of artistic practice. In villages with different levels of development, the artistic approach to rural construction faces the problem of operability, but more fundamentally, it encounters social structural problems, where a single artistic practice lacks the capacity to solve rural issues. A discussion on the factors and processes that influence failure is an important part of critical thinking about artistic approach to rural construction, and can help to inspire concrete future practices.
The authenticity of the hidden Christians' villages in Nagasaki: Issues in evaluation of cultural landscapes
[J].Located in the north-western part of Kyushu, “Hidden Christians Sites in the Nagasaki Region” were designated as a UNESCO World Heritage Site in 2018. This serial property consists of twelve sites, including the Christian villages that bear unique testimony to a cultural tradition nurtured under a long period of religious prohibition. Based on fieldwork research at Kirishitan villages in Hirado City, this paper shows how the global conservation strategies affect the local people and the sustainability of their cultural tradition. Comparing UNESCO and Japanese cultural landscape protection policies, I argue that the evaluation and selection of sites that begin at the local authorities and stakeholders’ level, is eventually reduced to tangible properties ready-made for tourist consumption. Here, the evaluation subsides under the UNESCO authenticity criteria and narrow governmental interests towards the cultural tradition it is supposed to protect. Therefore, for the protection of cultural landscapes and the living traditions, the decisions by cultural heritage protection authorities should be carefully made, based on scientific research of a cultural tradition, and in the interest of the tradition’s living successors.
Discovering the integrative spatial and physical order in traditional arab towns: A study of five traditional Najdi settlements of Saudi Arabia
[J].
Evaluation of the Orobua settlement as a historical heritage in West Sulawesi, Indonesia
[J].DOI:10.1080/13467581.2022.2090366 URL [本文引用: 1]
Settlement models, land use and visibility in rural landscapes: Two case studies in Greece
[J].DOI:10.1016/j.landurbplan.2006.09.004 URL [本文引用: 1]
句法视角下广州传统村落空间形态及认知研究
[J].
Spatial form and spatial cognition of traditional village in syntactical view: A case study of Xiaozhou Village, Guangzhou
DOI:10.11821/xb201302006
[本文引用: 1]
The spatial form of traditional villages take shape under the environment and long-time historic accumulation, and the rapid urbanization has changed their patterns of space as well as injected new functionalities into villages. To develop a traditional village in a reasonable way, it is significant for planners to well understand the object itself. Space syntax is a term that is used to describe theories and techniques concerning the relationship between space and society. And spatial cognition research focuses on the acquisition, organization, utilization, and revision of knowledge about spatial environments. They have areas overlapped. Space syntax theory offers a more objective and efficient image research method on spatial cognition. Studies linking space syntax with cognitive science claimed that the spatial configuration affects users' activities through spatial cognition and subsequent movement behavior, such, we can understand our cognition by studying space. There relatively few studies on traditional villages. This paper interprets spatial cognition in a traditional village in syntactical view, taking Guangzhou's Xiaozhou Village as a typical case, to discuss how village's spatial form affect the spatial cognition of its users. Research method of space syntax analysis linking mental map is applied. Main results can be obtained as follows. Some characters of configuration which have higher value, can be considered as salient elements such as landmarks, and play a more significant role on spatial cognition; Differences exist in users' cognitive modes, locals can easily recognize the ancient grid while others cannot, rapid urbanization has changed the original spatial form of the traditional village, which is defensive and intrinsic, spatial aggregation center has turned from inner to the edge of the village, and this kind of change is one of the key factors that lead to cognitive differences among locals and other users. The paper also introduces a new method and view for the traditional village spatial form and spatial cognition research, as well as provides enlightenment for village's further development and plan.
基于类型学方法的传统乡村聚落演进机制及更新策略探索
[J].
Exploration on the evolutionary mechanism and improvement strategy of traditional rural settlement based on the methods of typology
传统村落文化景观保护性补偿模型及湘西实证
[J].
DOI:10.11821/dlxb202002012
[本文引用: 1]
本文提出了传统村落文化景观保护性补偿的理论框架,基于理论框架构建了传统村落文化景观保护性补偿模型。以湖南省湘西州为例,甄别驱动因素、佐证补偿模型。结果表明：① 从传统建筑风貌、村落选址和格局、村落非物质文化遗产活态传承及其村落社会经济发展水平看,湘西传统村落符合实施文化景观保护性补偿的条件;② 从景观特性及价值、外部市场认可度、自我损失、政府管理等层面而言,湘西传统村落文化景观保护性补偿符合所提出的补偿模型;③ 从驱动因素看,湘西82个中国传统村落文化景观保护性补偿特征符合模型中的景观特性、政府管理、外部市场和自我损失综合驱动型;④ 湘西传统村落文化景观保护性补偿可划分为社会经济补偿型、历史文化补偿型和自然环境补偿型,各类型的社会经济、历史文化、自然环境等因素均影响补偿模型结构。
Cultural landscape protection compensation model of traditional villages and its application in Xiangxi
DOI:10.11821/dlxb202002012
[本文引用: 1]
Cultural landscape protection compensation is a new topic in modern human geography. In this paper, we firstly proposed the theoretical framework of cultural landscape protection compensation of traditional villages, and then set up the cultural landscape protection compensation model on the basis of proposed theoretical framework. Finally, we discriminated the driving factors and offered a proof to the model, which takes Xiangxi nationality autonomous prefecture in Hunan province as a case study. The results can be concluded as follows: (1) From the aspects of the traditional architectural style, the location and pattern of villages, dynamical inheritance of the intangible cultural heritage of villages, and the level of their social and economic development of villages, traditional villages in Xiangxi conforming to the implementation conditions of cultural landscape protection compensation. (2) From the aspects of landscape characteristics and values, external market recognition, self-loss, government management, etc., cultural landscape protection compensation of traditional villages in Xiangxi conforms to the proposed cultural landscape protection compensation model. (3) From the aspects of its driving factors, cultural landscape protection compensation features of the 82 traditional villages in Xiangxi are in accordance with the comprehensive driving mode of landscape characteristics, government management, external market and self-loss. (4) In the traditional villages of Xiangxi, the cultural landscape protection compensation can be divided into three types, namely, social and economic compensation, historical and cultural compensation, and natural environment compensation. The factors of each type, such as social economy, historical culture, natural environment, all influence the structure of the compensation model.
中越边境乡村民居景观的符号象征与认同建构: 广西龙州县边境乡村案例
[J].
DOI:10.13249/j.cnki.sgs.2017.04.013
[本文引用: 1]
以广西龙州县边境乡村的法式民居景观为例,从历史的角度分析法式民居景观兴盛的缘由,并探讨其象征意义及认同建构。研究发现,法式民居景观作为承载文化意义的符号,是财富和社会地位的象征;又因其宫殿式形态,成为当地人幻想更大权欲以获得自我满足的源泉。此外,法式民居景观强化了当地村民对自身身份的认同建构,并唤起了他们对历史的缅怀、对家的归属感和对地方的认同感。研究既是对新文化地理学关于景观研究向社会文化意义转向的例证,也是对新文化地理学中关于地方、景观与认同关系研究的回应。
The symbolism and the identity construction of french-decorated folk houses landscape on the Sino-Vietnamese borderland in Longzhou, Guangxi
DOI:10.13249/j.cnki.sgs.2017.04.013
[本文引用: 1]
According to the new cultural geography, culture is not an intrinsic, unified whole, but composes of different. Although Longzhou’s French-decorated folk houses landscape is famous as ‘historic’, it is not a mere relic of the past but a landscape under continual reproduction. French-decorated folk houses adorned with sculptures and vibrant colors feature a variety of modern architectural styles with foreign and exotic imaginaries. The residential landscape plays an important role not just in a formal sense but also in terms of secular judgment of personal fortune where thrifty peasants become lavish spenders with the ability to discriminate, selecting high-quality decoration that reflect their economy strength. In addition, French-decorated folk houses also strengthen the personal identity and local identity of local peasants. The study is not only exemplified on the change of landscape research to the social and cultural significance in the field of new cultural geography, but also a response to the core research issue of the relationship between the locality, landscape and identity in the discipline of new cultural geography.
基于多主体的传统村落文化遗产保护传承感知及提升模式
[J].
Perception and improvement of the protection and inheritance of traditional village cultural heritage based on multi-agent
“双修”视角下传统村落人居环境转型发展模式研究: 以湖南省2个典型村为例
[J].
DOI:10.18306/dlkxjz.2019.09.014
[本文引用: 1]
传统村落承载着中华民族的血脉和基因,乡村转型背景下,如何留住这份“乡愁”显得尤为重要。论文以湖南岳阳张谷英村和通道皇都村为例,从景观基因修补和文化基因修复的视角,探讨自组织和他组织模式下人居环境转型发展的演变路径和空间特征。研究显示：① 自组织模式下,传统村落人居环境转型机制较为灵活,实效性强,但短期稳定性差;他组织模式下的转型机制短期稳定性较强,但缺乏一定的实效性。② 自组织模式下的转型发展由内生力量自下而上推动,“双修”理念下沉发展较好,创新与适应能力强,但“双修”效果缺乏一定的规范性和整体性;他组织模式下的转型发展由外部力量自上而下推动,“双修”效果具有较强的规范性和秩序性,整体呈环状格局,但内生力量较弱,理念下沉较差,主动创新能力与适应能力低。③ 自组织模式下的转型发展具有一定的逻辑性,即文化基因修复为先,景观基因修补在后,整体呈波状起伏路径;他组织模式下的发展逻辑与自组织相反,整体呈阶梯式路径。④ 自组织模式在传统村落未来发展中能够稳固延续;他组织模式下,虽短期内可以延续,但随着内外主体的强弱转化,最终将被自组织模式取代。
Transformation and development mode of traditional village human settlement environment from the perspective of "double repairs": A case study of two typical villages in Hunan Province
DOI:10.18306/dlkxjz.2019.09.014
[本文引用: 1]
Traditional villages carry the genes and blood of the Chinese nation. Retaining this "nostalgia" in the process of rural transformation and development is very important. From the perspective of landscape gene repair and culture gene repair and taking Zhangguying and Huangdu villages as the research objects, this study explored the changing path and spatial characteristics of the transformation and development of human settlement environment under the self-organization and hetero-organization modes, and constructed a transformation and development model of human settlement environment. The research shows that: 1) Under the self-organization mode, the transformation mechanism of traditional village human settlement environment system is flexible and has high long-term stability. The human settlement environment system under the hetero-organization mode has strong integrity and short-term stability, but lacks certain effectiveness. 2) The leading factor of self-organizing development comes from the endogenous forces dominated by village residents, who have strong ability of innovation and adaptation. Most of the hetero-organizing developments are dominated by external forces, with weak endogenous force and low ability of innovation and adaptation. 3) Under the guidance of self-organization model, the development logic of traditional villages' human settlement environment transformation mostly takes cultural gene repair as the first step, and landscape gene repair as the second step. The development logic of hetero-organization mode is in contrary to self-organization, showing a ladder-like development path. 4) Self-organizing model is easy to produce and preserve cultural genes, and stable cultural genes are also beneficial to maintaining the stable development of self-organizing system. However, the impact of hetero-organization mode is mostly concentrated on the landscape of the villages. It is difficult to form an independent and effective operation mechanism and development concept within the villages, and the ability to repair cultural genes is weak. 5) Self-organization mode is easy to form effective development mechanism and stable cultural atmosphere. The concept of "double-repairs" is easier to implement in the transformation of traditional village human settlement environment. Because of the lack of endogenous motivation, it is difficult to form an independent and effective operation mechanism and development concept within the village with the hetero-organization mode. It is more difficult to implement the concept of "double-repairs". 6) Self-organization mode can continue steadily in the future development of traditional villages. Although hetero-organization mode can continue in a short time, eventually it will be replaced by the self-organization mode with the transformation of internal and external subjects.
传统村落人居环境有机更新: 理论认知与实践路径
[J].
DOI:10.11821/dlyj020210368
[本文引用: 2]
新型城镇化背景下,中国传统村落人居环境面临着严重的人地关系危机,对其进行有机更新显得尤为重要。立足于有机更新的科学内涵及传统村落人居环境系统的演变特征,辨析了传统村落人居环境有机更新的理论认知,进而构建了传统村落人居环境有机更新的路径机制。研究结果表明：① 将传统村落人居环境系统的问题困境归类为物质空间、文化空间与社会空间,提出以三生空间为空间载体、景观基因为文化核心、社会场域为基础脉络的传统村落人居环境有机更新理论认知。② 以更新优化物质空间、文化空间与社会空间为着力点,构建了传统村落人居环境有机更新“物质-文化-社会”三维路径机制,包括物质空间更新：主导功能优化与三生空间重塑;文化空间更新：隐性基因修复与显性基因修补;社会空间更新：关系网络织补与社会秩序重构。以实现传统村落人居环境可持续发展为目标,通过建立“多维度优化-多目标统筹”的传统村落人居环境有机更新理论与路径,以期为中国传统村落人居环境有机更新提供科学参考与实践借鉴。
The organic renewal of the human settlement environment in traditional villages: Theoretical cognition and practical path
DOI:10.11821/dlyj020210368
[本文引用: 2]
Under the background of new urbanization, the human settlement environment in Chinese traditional villages is facing a rigorous crisis of the human-land relationship, and the organic renewal of it is particularly important. Based on the scientific connotation of the organic renewal and the evolution characteristics of the human settlement environment in Chinese traditional villages, this paper analyzed the theoretical cognition of the organic renewal of the human settlement environment in traditional villages, and constructed the path mechanism of the organic renewal of the human settlement environment in traditional villages on this basis. The results show that: (1) By summarizing the problems faced by the human settlement environment in traditional villages, the dilemma is classified as material space, cultural space and social space, and the theoretical cognition of the organic renewal is proposed with living-production-ecological space as the spatial carrier, the landscape gene as the cultural core, and the social field as the basic context. (2) Focusing on the renewal and optimization of material space, cultural space and social space, the three-dimensional path mechanism of "material-culture-society" for the organic renewal of the human settlement environment in traditional villages is constructed, including the renewal of the material space: the optimization of dominant functions and the reshaping of living-production-ecological space; the renewal of the cultural space: the repair of recessive genes and the repair of dominant genes; the renewal of the social space: the darning of relationship networks and the reconstruction of social order. In order to realize the sustainable development of the human settlement environment in traditional villages, the theoretical cognition and practical path of the organic renewal are discussed in depth, and have been established as a "multi-dimensional optimization, and multi-objective overall planning" mechanism, to provide scientific and practical reference for the organic renewal of the human settlement environment in Chinese traditional villages.
基于行动者网络理论的逢简村传统村落空间转型机制解析
[J].
DOI:10.13249/j.cnki.sgs.2018.11.009
[本文引用: 1]
基于行动者网络理论,对顺德区杏坛镇“逢简水乡”的空间重构过程与机制进行分析。结果表明：① 逢简村的空间转型过程分为旅游型美丽乡村的建设和运营2个阶段。② 美丽乡村建设阶段是以地方政府为关键行动者,形成了以权力为核心的自上而下征召的行动者网络,实现了乡村环境的综合整治,为运营阶段做准备。③ 运营阶段的行动者网络发生了转变,村集体、村民和其他下层行动者逐渐拥有更多的话语权,强化村民自治经营能力,增加了村内的公共空间建设并推进功能性空间的转化,进入了社区营造和经营阶段。④ 乡村转型发展的过程中,行动者网络的结构处于时时动态调整的状态,乡村空间转型与重组呈现出一个持续的过程。随着关键行动者目的转变、社区营造机制的引入（征召方式的改变）,网络中的行动者角色发生变化,促成行动者网络转变,进而对乡村空间转型与重构产生作用。
Mechanism of rural space transformation in Fengjian Acient Village of Shunde District, Foshan based on the actor network
DOI:10.13249/j.cnki.sgs.2018.11.009
[本文引用: 1]
With China’s rural transformation development, the rural space is facing a significant reconstruction. This article analyzes the process and mechanism of spatial reconstruction of "Fengjian" in Xingtan Town, Shunde District, Foshan City by using the theory of actor network. The results shown that this village had experienced two stages: the construction phase of the tourism-type beautiful countryside and the operation phase of cultural tourism-type village. With the local government acting as the key actor, the actor network of the construction is authority-based and realized the reconstruction of the ecology, living and production space. The operation phase of the network has changed, with the village committee, villagers and other lower-level actors gradually gaining more right to speak, which increased the public space and promoted the transformation of functional space. The mechanism of the actor's network transformation is mainly due to the change of the key actor's purpose, the adoption of the community empowerment (changing the way of enrolment), and the change of the actor's role in the network. As the actor network is in a dynamic process, rural spatial reconstruction is also a continuous process. The reconstruction of the rural space caused the dissolution of rurality. But under protection of the government and the villagers with high awareness of the reserving rural nature, a good demonstration of balancing the villagers’ interest and rurality was present.
基于两山理论的传统村落旅游业绿色发展模式探讨
[J].
Discussion on the model of green development of tourism in traditional village
乡村旅游发展背景下传统村落农户适应性研究: 以张家界4个村为例
[J].
Peasant households adaptability under the bankground of rural tourism development in traditional villages: A case study of 4 traditional villages in Zhangjiajie
传统古村落研学旅行游客满意度影响因素研究: 以西递、宏村为例
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DOI:10.18306/dlkxjz.2022.05.009
[本文引用: 1]
开展传统古村落研学旅行游客满意度影响因素研究,对于构建以人为本的乡村研学旅行产品体系具有重要意义。论文以皖南地区典型的古村落西递、宏村为例,从游客体验视角,构建了研学旅行游客满意度影响因素的结构方程模型,并进行了模型的因素恒等性检验。结果表明：影响西递、宏村研学旅行游客满意度的旅游体验因素有文化认知、情感体验、审美体验和学习认知4种类型;从路径系数来看,案例地研学旅行者的文化认知(0.510)对游客满意度影响程度最大,情感体验(0.340)和审美体验(0.224)次之,学习认知(0.212)位居最后;论文构建的传统古村落研学旅行游客满意度结构方程模型具有跨样本稳定性特征。研究结果可为西递、宏村研学旅行课程开发和传统古村落研学旅行高质量发展提供决策参考。
Influencing factors of educational tourist satisfaction in traditional ancient villages: The case of Xidi and Hongcun, China
城市符号: 基于符号学的城市形象设计新方法
[J].
Urban symbol: A new method for urban image design based on semiotics
从空间生产到空间体验: 历史文化街区更新的逻辑考察
[J].
From space production to space experience: A logical investigation of the renewal of historical and cultural blocks
遗产旅游地居民的地方认同: “碉乡”符号、记忆与空间
[J].
DOI:10.11821/dlyj201512015
[本文引用: 1]
文化地理学者对“地方”这一理论视角主观性意义的强调,使得“地方认同”等呈现人与地方情感联系的概念被重新审视。在当今中国申遗热的背景下,当地人的地方认同在各方力量对遗产归属与表述的争夺中重塑,如果将这种重塑放在多尺度的分析框架下,就可以发现地方认同不仅仅局限于某一特定封闭的地点,在本土、全国以及跨国空间中呈现不同的表述。开平碉楼与村落作为广东首个世界文化遗产,并且是中国唯一以华侨文化为主题的世界文化遗产,是研究遗产生产对地方认同变迁影响的典型案例。结合文献分析、观察法与访谈法等,阐述遗产旅游发展背景下当地居民的地方认同变迁,分析开平作为“碉乡”的具体内涵。研究发现：遗产申报和维护使碉楼被硬性确立为地方的象征,具有高度符号化的特点;“碉乡”形象在居民地方认同中的展开并不完整;“碉乡”在历史延续中存在着多重割裂;“碉乡”的空间边界既明确又封闭。
Residents' place identity at heritage sites: Symbols, memories and space of the "Home of Diaolou"
DOI:10.11821/dlyj201512015
[本文引用: 1]
Human geography puts emphasis on the subjectivity of "place". Thus, concepts showing emotional connections between people and place, such as "place identity", are reexamined. In the context of tourism development, all parties scramble for the ownership and presentation of heritages. Therefore, place identity of local people is reconstructed. As the first World Cultural Heritage in Guangdong Province, and the only one World Heritage theming overseas Chinese culture in China, Kaiping Diaolou and Villages is a typical case for the study of "impacts of tourism development on vicissitudes of place identity". Upon literature analysis, observations and interviews, this paper elaborates on the vicissitudes of residents’ place identity under the development of heritage tourism, and analyses the specific connotations that Kaiping -- "home of Diaolou" carries. Findings show that production of landscape in tourism industry makes Diaolou highly symbolic, and obligatorily as an emblem of the place. Besides, image of the "home of Diaolou" is not fully unfolded in the place identity of residents, and that presentation of Diaolou is transforming from inheritance to heritage. For "home of Diaolou", the historic continuity is multiply dissevered, while the spatial boundary is clear and closed.
节庆形象概念的皮尔士符号学分析: 广州“波罗诞”案例
[J].
Peircean semiotic analysis of the festival image concept: A case of the Boluo's Birthday festival in Guangzhou, China
表演性视角下音乐节的空间生产: 以太湖迷笛音乐节为例
[J].
DOI:10.11821/dlyj201702008
[本文引用: 1]
音乐节是近年来在中国迅速蔓延的一种文化地理现象。援引空间生产理论,结合表演理论,以中国最具代表性的户外流行音乐节——迷笛音乐节为例,对具有现场表演性的音乐节空间生产过程进行解析。指出音乐节空间的实践由社会关系所主导,空间的表征集中于音乐节现场的物质空间和即兴空间,而表征性空间贯穿于现场表演过程中,具有延续性。时空间流动中的稳定意向使流行音乐节具有了作为“地方”的内涵,而三元空间的辩证是音乐节具备稳定意义和价值的保障。但音乐节在举办地政府的在地化努力中,却面临着困难,借用流行音乐节来进行地方营销与展示当地文化难以兼得。
Production of the music festival space from the performative perspective: Case of Taihu Midi Music Festival, China
DOI:10.11821/dlyj201702008
[本文引用: 1]
：Music festival has been a cultural geographical phenomenon spreading rapidly over China in recent years. Taking the case of Midi Music Festival, the earliest and most famous music festival in China, this paper demonstrated the characteristics of the music festival, as a space, and how it is constructed. Combining the theory of the production of space and the performance theory, we established a theoretical frame of "triad spaces" to illustrate the liveness of the festival scene. They were the operation of social relations, the construction of the live performance and the internalization of the space. It is proved that the integration of the two theories to focus on the performative traits of the festival scene was necessary and useful for understanding the specific "realness" of the music festival practice, the continuous creation of the space and the transition of the triad spaces. This paper was an attempt of expanding the theory of the production of space. This innovative theoretical frame is a valuable reference to other researches of space which is dynamic, transitory and temporary. Main conclusions can be drawn as follows: (1) The spatial practice of the music festival space was dominated by the operation of the social relations, which supported the construction of the festival space and derived from it further, and the government, the organizers and the musical fans played a dominant role in this process. Representations of music festival space occurred at the very scene of the festival, including the physical space within which the operation of codes was conducted and the impromptu space generated from the performance. This demonstrated the charm of the festival scene which was both representative and performative. The representational spaces of music festival space was a continuation of the performance, having the power to reconcile the difference, to reshape the structure of the space and to resist the rules of the mainstream society, thereby sublimating the political and cultural significance of the music festival space. (2) Though its time and sites had been changing, the music festival had stable meanings—it is the "place" where musical fans search for freedom, shelter and belongings. Dynamic connections existed between each pair of the triad spaces, embodying as supporting, activating and shaping each other, which contributed significantly to the festival of being a place. It was difficult for the music festival to be embedded into local place for its independence of culture and organization. The local government had tried to connect the music festival with the local culture for place marketing, but it was not desirable.
英美国家关于列斐伏尔空间生产理论的新近研究进展及启示
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Recent research progress and inspiration on Lefebvre's production of space in the United States and England
空间的生产研究综述与展望
[J].
A review of researches on the production of space
空间生产、发展伦理与当代社会理论的基础创新
[J].
The basic innovation involving in space production, development ethics, and contemporary social theory
基于日常生活的消费空间生产: 一个消费空间的文化研究框架
[J].
Production of consuming spaces: A cultural approach based on theories of everyday life
饮食文化空间的符号化生产: 广州主题餐厅的案例
[J].
Symbolic production of restaurants' culture space: Cases of Guangzhou themed restaurant
景观、符号与仪式: 少数民族电影中的原型隐喻与认同建构
[J].
Cultural symbols and archetypal metaphor: Image display and identification in minority films
城市文化形象塑造中的景观符号优化设计
[J].
Optimization design for landscape symbol in the image building of urban culture
景颇族传统宗教仪式空间生产的现代性困境研究
[J].
Research on the modernistic dilemmas of Jingpo's traditional rirual space production
符号介入: 后消费时代的文化空间生产研究: 以故宫紫禁书院为例
[J].
Symbol intervention: Study on the cultural space production in post-consumption: A case of the Forbidden City Gallery
奶茶经济的地理学批判与研究议题
[J].
Geographical critiques and research implications of the booming milk-tea economy in China
DOI:10.2307/141854 URL [本文引用: 1]
黄河国家文化公园空间生产机理及其场景表达研究
[J].
Space production and scene manifestation of the Yellow River National Cultural Park
农业文化遗产地基于旅游业的产业融合发展及其实现路径
[J].
The tourism industry-based industrial integration development and implementation paths of agricultural cultural heritage sites
城乡融合发展机理与演进规律的理论解析
[J].
DOI:10.11821/dlxb202204001
[本文引用: 1]
城市与乡村始终是一个不可分割的有机融合体,高质量的新型城镇化过程就是城乡融合发展与乡村振兴过程。“城市病”因乡村病而生,“乡村病”也因城市病而生,“城市病”与“乡村病”同病相连,互为病因,复合叠加形成“城乡病”,根治“城市病”必须通过乡村振兴,根治“乡村病”也必须通过新型城镇化。本文在对国内外城乡融合发展研究综述的基础上,从理论层面分析了城乡病理病根及对立格局,解析了城乡融合发展的主控要素、驱动机制、城乡融合发展的规律性和持续性,构建城乡融合发展测度试验系统,提出了城乡多融合发展的三角模式,验证了中国城乡融合发展正处在城镇化后期城多乡少的高度融合阶段,未来将迈入城镇化终期城多乡少的深度融合阶段。从政策层面分析了中华人民共和国成立以来国家有关城乡发展政策的演进路径,总体经历了从城乡二元发展、城乡协调发展、城乡统筹发展、到城乡一体化发展、再到城乡融合发展的政策演进过程,这些政策对推动新型城镇化和乡村振兴发挥了重要指导作用。从路径层面建议合并召开中央城乡工作会议,合并编制《国家城乡融合发展规划》,实施城乡深度融合发展战略,把新型城镇化与乡村振兴同时作为解决城乡病、提升城乡发展质量的两种不同手段,创新城乡融合发展理论与方法,构建评估体系定量评判城乡融合发展程度,建设美丽城市和美丽乡村。推动新型城镇化与乡村振兴向高度同步化、深度融合化和共荣化方向发展,同步提升城市发展质量和乡村发展质量,同步实现城市现代化和乡村现代化。
Theoretical analysis on the mechanism and evolution law of urban-rural integration development
DOI:10.11821/dlxb202204001
[本文引用: 1]
Urban and rural areas are always an inseparable organic integration, and the high-quality new urbanization is the process of urban-rural integration and rural revitalization. "urban disease" and "rural disease" are connected with each other, and are the causes of each other, which are known as "urban and rural diseases". The radical cure of "urban disease" and "rural disease" requires rural revitalization and new urbanization. Based on the review of the research on urban-rural integration development at home and abroad, this study analyzes the pathological roots and opposition pattern of urban and rural areas from the theoretical level, explores the main controlling factors, driving mechanism, sustainability and four-stage regularity of urban-rural integration development, constructs the measurement test system of urban-rural integration development, and puts forward the triangular model of urban-rural multi-integration development. It is known that the urban-rural integration development in China is in the high integration stage of more towns and less villages in the late urbanization, and will enter the deep integration stage of more towns and less villages, namely the final stage of urbanization. This study explores the policy evolution path of urban-rural integration development in China since the founding of the People's Republic of China in 1949. China has generally experienced the policy evolution process from urban-rural coordinated development to the integration of urban-rural development and then to urban-rural integration development, and played an important guiding role in promoting new urbanization and rural revitalization. From the path level, it is suggested that the Central Urban and Rural Work Conference should be jointly convened, the National Urban-Rural Integration Development Plan should be jointly compiled, and the strategy of deep integration of urban-rural development should be implemented. The new urbanization and rural revitalization should be used as two different means to solve urban and rural diseases and improve the quality of urban and rural development. The theory and method of urban-rural integration development should be innovated, and the evaluation system should be constructed to quantitatively evaluate the depth of urban-rural integration development and build beautiful cities and beautiful villages. We should promote the development of new urbanization and rural revitalization in the direction of high synchronization, deep integration and co-prosperity, as well as improve the quality of urban and rural development and realize urban and rural modernization in a comprehensive way.
新型城镇化背景下特色旅游小镇建设的双轮驱动机制研究
[J].
DOI:10.18306/dlkxjz.2021.01.004
[本文引用: 1]
新型城镇化背景下,特色旅游小镇作为城乡融合和乡村振兴的重要载体,承担着产业发展、文化传承、社区管理、空间整合和生态优化等多种功能。针对当前特色旅游小镇产城不融合、特色不鲜明等发展现状,论文以产业整合与景观重构为视角,探讨特色旅游小镇建设的双轮驱动机制,研究结果显示：① 以产业整合实现特色旅游小镇建设的转型升级。在挖掘产业共性与识别产业特色的基础上,运用整合手段实现产业互融,激发出产业整合极强的人口集聚、产业集聚、消费集聚、服务集聚、空间集聚以及生态集聚等效应,促进特色旅游小镇的经济建设、社会建设和生态建设。② 以景观重构实现特色旅游小镇建设的基因传承。通过识别景观基因、提取景观节点、组合景观廊道、构建景观形态的重构路径,描绘出特色旅游小镇文化景观的建设蓝图,以凸显特色旅游小镇的文化基因。③ 将产业整合与景观重构有机结合,形成特色旅游小镇建设的双轮驱动器。在识别景观基因与确定形象定位的前提下开展产业整合,同时利用整合成果提取出景观节点,组成旅游通道,进而整合社会空间功能,形成和谐的景观形态,为特色旅游小镇提供一条产业化与特色化高度融合的建设路径。
Two- wheel driven construction of characteristic tourist towns under the background of new urbanization
DOI:10.18306/dlkxjz.2021.01.004
[本文引用: 1]
Under the background of new urbanization, characteristic tourist towns, as an important carrier of rural-urban integration and rural revitalization, undertake multiple functions such as industrial development, cultural heritage preservation, community management, spatial integration, and ecological optimization. Currently, characteristic tourist towns face problems such as the lack of integration of industrial and urban activities, and the lack of distinctive characteristics. Therefore, from the perspective of industrial integration and landscape reconstruction, a two-wheel driven mechanism for the construction of characteristic tourist towns is discussed. The research results show that: 1) With regard to realizing the transformation and upgrading of characteristic tourist towns development through industrial integration: on the basis of recognizing shared features of industries and identifying their unique characteristics, industrial integration can be realized through the use of integration methods. In this way, the strong effects of industrial integration on population, industrial, consumption, service, spatial, and ecological agglomerations are stimulated to promote the economic, social, and ecological construction of characteristic tourist towns. 2) With regard to realizing genetic inheritance in characteristic tourist towns development through landscape reconstruction: through identifying landscape genes, extracting landscape nodes, combining landscape corridors, and constructing landscape forms, the blueprint for the construction of cultural landscape of characteristic tourist towns can be drawn. This path highlights the cultural genes of characteristic tourist towns. 3) Combining industrial integration and landscape reconstruction to form a two-wheel driven mechanism for the construction of characteristic tourist towns: Under the premise of identifying landscape genes and determining the identity of characteristic tourist towns, industrial integration can be carried out. At the same time, the integration results can be used to extract landscape nodes to form tourism channels. Thus, the social space functions are integrated and a harmonious landscape form is formed. It provides a highly integrated development path of industrialization and specialization for characteristic tourist towns.
新型城镇化建设中“留住乡愁”的理论与实践探索
[J].
DOI:10.11821/dlyj201507001
[本文引用: 1]
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 theory and practice exploration of "remembering nostalgia" in the construction of new urbanization
DOI:10.11821/dlyj201507001
[本文引用: 1]
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.
基于空间三元辩证法的城市周边旅游型乡村公共空间生产研究: 以西安地区清水头村为例
[J].
Research on the production of tourism rural public space around the city based on spatial ternary dialectics: Taking the Qingshuitou Village in Xi'an area as an example
基于乡村旅游的传统村落保护与活化
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Protection and activation of traditional villages based on rural tourism
