Generational differences in the influence of exotic gastronomic culture on local residents' place identity in Guangzhou
LUO Qiuju1, , DING Shaolian2, , PAN Ke1
1. School of Tourism Management, Sun Yat-sen University, Guangzhou 510275, China2. College of Forestry and Landscape Architecture, South China Agricultural University, Guangzhou 510642, China
伴随着地理学的文化转向以及“身体”“情感”视角的引入,饮食文化的空间问题开始引发人文地理学界的关注。借助身份建构过程模型理论（identity process theory, IPT）,依托对38位广州本地人的深度访谈,阐释外来饮食文化对其身份建构过程的影响及代际差异。研究发现,外来饮食文化的涌入引发了老一辈广州人多重的身份危机感,激发他们投身于地方传统饮食文化复兴实践,以对传统的忠诚和坚守来建构其地方身份。而自幼就被外来及本土饮食文化共同包围的年轻人则善于在不同情境下采纳不同文化态度和策略来建构其地方身份,缓解身份危机。该代际差异折射出饮食文化空间政治结构的轮回,而恰恰是这一空间政治的轮回孕育了地方饮食文化的继替。
关键词：地方
;
饮食文化
;
身份建构过程模型
;
代际差异
;
广州
Abstract
Following the cultural turn of geography, and the introduction of perspectives from "body" and "sentiment", the space topics on gastronomic culture have attracted human geographers' attention. Based on Breakwell's (1986, 1992) Identity Process Theory, and on the deep interview materials of 38 local residents in Guangzhou, this paper discusses the influence of exotic gastronomic culture on place identity and generational differences in this process. Results indicate that the influx of exotic food culture arouses multiple senses of identity crisis among the older generation in Guangzhou, which stimulates them to take practices to reinvigorate the traditional local culinary culture, and to construct their place identity through their loyalty and insistence on traditions. However, for young people who live in the environment of both exotic and local gastronomic cultures since childhood, they are adopting the inclusive attitudes towards different cultures and the skillful strategies in varied contexts to construct their place identity, thus to alleviate the place identity crisis. These generational differences reflect the rotated political structure of gastronomic cultural space, which gestates the inheritance and succession of local culinary culture.
Keywords：place
;
gastronomic culture
;
Identity Process Theory
;
generational differences
;
Guangzhou
LUOQiuju, DINGShaolian, PANKe. Generational differences in the influence of exotic gastronomic culture on local residents' place identity in Guangzhou[J]. Geographical Research, 2018, 37(9): 1762-1774 https://doi.org/10.11821/dlyj201809009
Sense of place differs from place attachment by considering the social and geographical context of place bonds and the sensing of places, such as aesthetics and a feeling of dwelling. Insider status and local ancestry are important toward the development of a more rooted sense of place. Three contexts are used to examine the development of sense of place: residential status in the place (superficial, partial, personal, ancestral, and cultural senses of place); age stage, as in development across the life cycle, using a psychodynamic model (after Erikson and Vaillant); and development of the adult pair bond, most often in marriage. Being raised in the place affected feelings of rootedness, particularly for Maori peoples who have ties to tribal territory. Interactions were found among place and pair bonds, and multigenerational patterns were noted for ancestral and cultural senses of place, with sense of place styles passed from parent to child. Modern society, due especially to high levels of residential mobility, tends to develop more of a partial or personal sense of place among its members. Sequential stages in the development of a sense of place were most evident among those who were raised in the place and spent most of their lives there: embryonic (childhood to adolescent); commitment (early to mid adulthood); and culmination (mid adulthood to old age). These became apparent in phenomenological and statistical analyses of responses from 270 adult residents of Banks Peninsula, New Zealand, of both Maori and European descent. Additional interviews were conducted with 80 adult out-migrants from the Peninsula; brief surveys were also done of tourists, long-term campers, holiday home owners, and resident school children on Banks Peninsula. Models of place attachment need to be reconsidered, as does the value of developing a sense of place based more on ancestral and cultural connections. Such a sense of place is considered to be of benefit to individuals and to modern society.@ 1998 Academic Press
In the last few years, debates over proposed usage of land for high-risk ventures have caused some debate, both in the affected communities as well as among policy makers. It has been recognized by industry and government agencies that the opinion and concerns of the local population has to be considered in order to mediate or reduce conflicts. Usually these concerns tend to focus on issues of health and safety in relation to the risk presented by different projects. It is suggested in this paper that the discussion needs to be expanded, especially if the proposed project can alter the esthetic appearance of the landscape. It is argued in this paper that the local attachment to a specific geographical place, also referred to as place-identity, needs to be included in discussions concerning industrial risks. Research in environmental psychology has suggested that place-identity is vital to a person identity and that this can be seen through four principles. In this paper, suggestions are made on how these four aspects of identity can be affected in a negative way if changes are made to a landscape by the introduction of a high-risk and stigmatized industrial venture.
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The area of Notting Hill in west London has been subject to much media coverage in recent years, which, along with substantial gentrification, has given rise to an image of the area as the epitome of fashionable London. This study investigates the views of those marginal to gentrification and mediated representation on their feelings about the local area, its image and their changing neighbourhoods. Many participants in the research resented some of the more recent changes in Notting Hill and the area's representation in the media. However, in contrast to expectations, most of the more working-class respondents involved in the research did not articulate much emotional attachment to the area. They were more concerned with what might be termed the material aspects of life in Notting Hill: convenience, facilities, safety and so on. In contrast, the more middle-class respondents frequently spoke of their regret of the changes to the area, such as the loss of independent shops, and the reduction in diversity. Paradoxically, the loss of working-class landscapes seems a relatively middle-class worry. The symbolically important landscapes described by working-class respondents were related to more immediate, material issues, in which gentrification was only a relatively minor concern.The definitive version is available at www.blackwell-synergy.com
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A significant literature exists on the impacts of tourism on local communities. This paper examines this issue with reference to the impacts of tourism on the residents of Shi Cha Hai hutong in Beijing, but does so with reference to theories of place attachment or place identity. It therefore addresses two gaps in the literature amely, (a) a comparative lack of empirical evidence on community impacts of tourism in Mainland China and (b) the absence of debate in the tourism literature about place attachment. The study involved both quantitative and qualitative methods, but this paper primarily concentrates upon the results derived from the quantitative study. It was found that, in general, concerns about heritage outweighed perceived advantages from economic development, and the role of heritage in place attachment is duly discussed. Additionally, a structural equation model is suggested whereby attitudes toward tourism are based upon attitudes toward heritage, tourism as a source of potential employment, length of residency and perceived intrusiveness of tourism, all of which impact on a sense of place identity. The findings from these tests raised issues about the role of government and self-efficacy in place identity in a Chinese environment.
In lieu of an abstract, here is a brief excerpt of the content: 02html_title02 02/html_title02 Reviewed by Michael A. Lange On Parade: Making Heritage in Lindsborg, Kansas . By Lizette Gradén. Studia Multiethnica Upsaliensia 15. (Uppsala, Sweden: Acta Universitatis Upsaliensis, 2003. Pp. xiv + 247, list of illustrations, acknowledgments, prologue, appendix, bibliography.) On Parade is an ethnography of Swedish American identities in the town of Lindsborg, Kansas. Gradén approaches her topic as an ethnologist and a native Swede. As such, she is very well suited to explore the processes of heritage making in Lindsborg, a town that bills itself as “Little Sweden, USA.” Specifically, Gradén looks at how parades and the townsfolk’s preparations for them work to create Swedish American folk identity within the Kansas landscape during Svensk Hyllningsfest , an ethnic festival in Lindsborg. The festival that she examines is ostensibly a celebration of the Swedish immigrants who founded the town, and Gradén does a good job of problematizing this overt interpretation by delving into the historical development not only of the town but also of Svensk Hyllningsfest itself. The festival, which began in 1941, is situated within the immigrant history of Kansas as well as within the larger context of the run-up to American involvement in World War II. Gradén also discusses scholarly examinations of Swedish American identity in folklore and other disciplines. By exploring in some depth the historical contexts in which Svensk Hyllningsfest began and through which it evolved, Gradén gives the reader ample reason to trust her interpretations. The book is rooted in folklore theory, including Roger Abrahams’s concept of the festival as a display event in which the folk enact their [End Page 367] group identity, Richard Bauman’s performance theory, and Victor Turner’s and Barbro Klein’s ideas on festival as ritual setting. As an ethnologist, Gradén is comfortable incorporating more straightforward anthropological theorists, including seminal texts such as Turner’s The Ritual Process (Aldine de Gruyter, [1969] 1995), as well as more recent works from the likes of Kirin Narayan. Gradén’s interpretive approach is laid out clearly and understandably, despite the broad range of theorists from which she draws. For anyone contemplating this text for their classroom, however, the complex theory does skew the book more toward a graduate than an undergraduate audience. While the theoretical discussions are well constructed and presented, they would likely prove too thick a morass for a typical undergraduate class. Gradén’s treatment of theory, while not a problem in and of itself, makes clear that the project began as a doctoral dissertation. Transforming a dissertation into a book is always tricky, and Gradén’s text shows its roots more than most. Each chapter begins and ends with expository statements, such as “This chapter is devoted to . . . ” (p. 57), “ . . . in this chapter I analyze . . . ” (p. 87), and “In this chapter, I will show . . . ” (p. 147). The first two chapters read very much like the introduction to a doctoral thesis, with subsections explaining the background and purpose of the study, as well as lengthy discussions of fieldwork methodologies and ethics. Examinations of such topics are always welcome within the field of folklore, of course, but here they prove distracting. An anecdote from the second chapter of an informant who “aggressively advised” Gradén to disregard the opinions of some other townspeople (pp. 42–3) was a welcome glimpse into the realities of the fieldwork on which the book is based. I felt myself wanting more of this humanizing narrative throughout the book, but the anecdote quickly yields to more discussion of methodology. While a lengthy examination of fieldwork methods is a necessary part of a dissertation, the extent of it here seemed to be overkill for a book that aims to be an ethnographic portrait. Chapters 3 through 5 set up the analysis that follows by providing a thorough discussion of historical, geographic, and demographic context. When the ethnography begins, the reader is well prepared. The later portions of the book (primarily chapters 6 and 7) really dig into an examination of Svensk Hyllningsfest, and Gradén’s ethnography is admirable. The middle part of the book is easily the most impressive and will be the most useful for both instructors...
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A community in transition: The relationship between spatial change and identity processes
On the basis of a critical literature review, the following problems are seen to characterize the psychological research on ‘place identity’: heterogeneity of terms and their spatial extension, differing theoretical foundations and fragmented formulations, lack of adequate measuring instruments, and a scarcity of empirical work. This paper aims firstly, to present a systematic analysis of the theoretical traditions of the work on ‘place identity’. Secondly, it uses constructs of medium range in order to systematize theory and research. An example of the latter is presented with respect to urban-related identity. A framework for conceptualizing urban-related identity and identification is developed on the basis of social psychological work on self-concept. The second part introduces a measuring instrument (the ‘Urban Identity Scale’), which offers an empirically useful operationalization of the theoretical considerations presented in the first part of the paper. The findings of different field studies illustrate the advantages of the empirical approach adopted and provide insights into both the antecedents of urban-related identity and its consequences with respect to perception, cognitions and experience of the urban environment. Finally, remaining problems and further implications are discussed.
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JaspalR.
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. Journal of Heritage Tourism, 2016, 12(3): 311-326.
The discipline of geography often presents us with an emotionally barren terrain, leading to spaces ordered solely by rational principles and demarcated according to political, economic or technical logics. However, this situation is beginning to change, as the recent burgeoning publications and conference session dedicated to emotion, which resulted in emerging "emotional turn" within geography. Four precursors contributed to "emotional turn" are discussed in this context, including body and feminist works, humanistic geographies, non-representational theories and psychotherapy. As a new branch of human geographies, emotional geographies was considered as an interdisciplinary platform for exploring the spatiality and sociality of emotion, feeling and affect. According to the books and journals related to emotional geographies, seven hot issues are major concerns of scholars at present: climate change and ecology; intimate space; geopolitics of emotion; educational geography of emotion; place and belonging; ethnic and racial geography of emotion; special group. In summary, we hope the work conducted in the present paper can shed new light on domestic research upon emotional geography that is rarely presented in domestic research.
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Gao quan. Review on "emotional turn" and emotional geographies in recent western geography
The discipline of geography often presents us with an emotionally barren terrain, leading to spaces ordered solely by rational principles and demarcated according to political, economic or technical logics. However, this situation is beginning to change, as the recent burgeoning publications and conference session dedicated to emotion, which resulted in emerging "emotional turn" within geography. Four precursors contributed to "emotional turn" are discussed in this context, including body and feminist works, humanistic geographies, non-representational theories and psychotherapy. As a new branch of human geographies, emotional geographies was considered as an interdisciplinary platform for exploring the spatiality and sociality of emotion, feeling and affect. According to the books and journals related to emotional geographies, seven hot issues are major concerns of scholars at present: climate change and ecology; intimate space; geopolitics of emotion; educational geography of emotion; place and belonging; ethnic and racial geography of emotion; special group. In summary, we hope the work conducted in the present paper can shed new light on domestic research upon emotional geography that is rarely presented in domestic research.
Thursby JS.Culinary Tourism Among Baques and Basque Americans: Maintenance and Inventions. In: Long L M. Culinary Tourism. Lexington:University Press of Kentucky, 2004.
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Abstract Linking the colonial British ‘fabrication’ of curry powder to the colonial fabrication of India, this paper explores the connections between colonial attitudes to India and to Indian food. The paper then looks at the links between food norms, and religious and political animosities in contemporary India. It then proceeds to use food to think about the place of the Indian community in contemporary England, and about the problematic roles assigned to women in immigrant Indian communities. The paper goes on to reflect on the notions of ‘food colonialism’ and ‘culinary imperialism’, arguing that the social meanings of ‘ethnic food’ in western contexts must also be considered from the point of view of immigrants to western contexts. The paper ends by arguing that concerns about multi‐culturalism and respect for other cultures must focus not only on relationships between ‘mainstream citizens’ and ‘ethnic Others’, but on the relationships between various ‘ethnic’ groups.
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The rhetoric of Lao/French fusion: Beyond the representation of the western tourist experience of cuisine in the world heritage city of Luang Prabang, Laos
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The application of McDonald's product/production principles to other restaurant chains, and totally different social enterprises has been the subject of recent criticism. This "McDonaldization" is said to betoken a world of increased rationalization where large-scale systems for the mass production of goods and services obliterate small-scale opposition and give rise to fears for diminished choice in the future. Previously it has been argued that the advance of McDonaldization is far from total and the pessimistic prognosis is at least premature. Criticizes the McDonaldization thesis by reference to an alternative paradigm of "mass customization". Argues that this is not only the logical next step for the production of goods and services, but also that it is already starting to happen.
Given the scarcity of research on tourist food preference, this study is a first attempt to generate in-depth understanding of Chinese tourists’ food preferences in a culturally different environment by employing on-site participant observations and focus group interviews. It provides a detailed analysis of the motivational factors underlying the Chinese participants’ food preferences when holidaying in Australia, and also proposes a typology that describes and contrasts the participants’ tourism dining attitudes, motivations and behaviors. Furthermore, this study elucidates the influence of Chinese food culture on the participants’ tourism dining behaviors and explores the disparities in dining behavioral patterns between the participants in terms of their dining motivations and the way they related tourism dining experiences to their daily experiences.
As tourism service standards become more homogeneous, travel destinations worldwide are conforming yet still trying to maintain, or even increase, their distinctiveness. Based on more than two years of fieldwork in Yogyakarta, Indonesia and Arusha, Tanzania, this book offers an in-depth investigation of the local-to-global dynamics of contemporary tourism. Each destination offers examples that illustrate how tour guide narratives and practices are informed by widely circulating imaginaries of the past as well as personal imaginings of the future.
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The phenomenon of thermal diffusion (mass diffusion driven by a temperature gradient, known as the Ludwig-Soret effect) has been investigated for over 150 years, but an understanding of its underlying physical basis remains elusive. A significant hurdle in studying thermal diffusion has been the difficulty of characterizing it. Extensive experiments over the past century have established that the Soret coefficient, S(T) (a single parameter that describes the steady-state result of thermal diffusion), is highly sensitive to many factors. This sensitivity makes it very difficult to obtain a robust characterization of thermal diffusion, even for a single material. Here we show that for thermal diffusion experiments that span a wide range in composition and temperature, the difference in S(T) between isotopes of diffusing elements that are network modifiers (iron, calcium and magnesium) is independent of the composition and temperature. On the basis of this finding, we propose an additive decomposition for the functional form of S(T) and argue that a theoretical approach based on local thermodynamic equilibrium holds promise for describing thermal diffusion in silicate melts and other complex solutions. Our results lead to a simple and robust framework for characterizing isotope fractionation by thermal diffusion in natural and synthetic systems.
Narratives great and small: Neighbourhood change, place and identity in notting hill
2
2005
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
... [7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
Place attachment, identity and community impacts of tourism: The case of a Beijing hutong
1
2008
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
On Parade: Making Heritage in Lindsborg, Kansas
1
2003
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
A community in transition: The relationship between spatial change and identity processes
1
2002
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
A community in transition: A longitudinal study of place attachment and identity processes in the context of an enforced relocation
1
2000
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
Urban-related identity: Theory, measurement and empirical findings
1
1992
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
Caste, social stigma and identity processes
1
2011
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
Impacts of urban renewal on the place identity of local residents: A case study of Sunwenxilu traditional commercial street in Zhongshan city, Guangdong province, China
1
2016
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
1
2009
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
1
2009
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
Emotional geographies
2
2009
... 然而,地方是文化建构的结果,同一个地方对于不同的个人或群体可能具有不同的身份意涵,不同社会阶层和年龄层次的群体往往也会由于不同的空间想象而赋予地方不同的意义[7].例如Graham在对伦敦诺丁山地区绅士化过程中居民对伦敦地方认同的研究发现,中产阶级认为伦敦是一个充满文化品位的浪漫空间,而工人阶级认为伦敦只是琐碎的日常生活景观[7].谷慧敏等人对北京胡同的研究也发现,年轻人与地方的联系并不拘泥于一成不变的物质环境或社会文化,他们将变化看作一种吸引力而非威胁[8].Gradén对美国移民城镇Lindsborg的瑞典居民地方身份研究也发现,移民关于瑞典的地方身份存在明显的代际差异,且地方身份随着政治环境的波动而不断变化[9].可见,即使是同一个地方,不同个体或群体在不同时期会赋予地方不同的身份价值.可以说,主体的多元化需要明晰地方身份建构过程的多元化,这是从更高的道德准则来寻求及协调地方所承载的多重身份价值的重要前提.幸运的是,西方学者已经就此问题展开了广泛的探索,其中由Breakwell等社会心理学者提出的身份建构过程模型（identity process theory, IPT）因为综合了社会学和心理学的学科视角和方法而表现出较强的解释力,已被广泛运用于地方身份研究[10,11,12,13,14],有效推进了地方身份理论和经验研究的发展.相比较而言,该模型似乎尚未引起国内学者的足够重视,致使地方身份理论在面对中国当前复杂多元身份建构现象时缺乏足够的解释力,难以对复杂的地方实践经验提供必要的理论依据.可喜的是,近年来引入的身体地理学和情感地理学则开始引导国内学者关注特定地方真实的身体体验和情感体验[15,16,17,18],关注地方的空间实践和空间的主体性[19].以皮埃尔·布迪厄（Pierre Bourdieu）为代表的身体人类学强调个体的身体实践和反复训练在文化身份建构中的作用,认为不同社会阶层的文化实践镌刻于人的肉身身体[20],最终以走、站、坐等这些人类学家马塞尔·莫斯（Marcel Mauss）所言的“身体技术”的形式表达出来[21].受到这些理论的启发,人文主义地理学家也对这种经由反复的身体实践而锻造出来的习惯和地方之间的关系展开了研究,发展了诸如地方芭蕾、非表征理论等相关理论,旨在从潜意识层面阐释人地关系[3,22].总体而言,虽然国内地理学者已经关注了人与特定地方的情感联系,但对情感的空间性和社会性问题仍需更加深入的案例剖析和理论化的研究[17]. ...
The rhetoric of Lao/French fusion: Beyond the representation of the western tourist experience of cuisine in the world heritage city of Luang Prabang, Laos
Coping with potentially incompatible identities: Accounts of religious, ethnic and sexual identities from British Pakistani men who identify as muslim and gay
, 丁绍莲
