历史文化名城文化多样性保护的景观生态学视角——以佛山市为例

历史文化名城负载着丰富的文化物种,对名城的保护是城市发展的重要任务,而文化多样性保护是名城保护的基础.以佛山市为例,用景观生态学视角,从文化景观斑块、文化景观廊道和文化景观基质的角度对名城的文化传承、文化物种和文化生态多样性进行研究.并结合城市文化生态系统的动态性,从文化景观的文化适应、文化传承、文化创新等方面探讨了景观规划和管理的方法和景观模式,这有助于拓展历史文化名城保护研究的视野,并通过名城文化多样性保护的景观格局实现,以达到历史文化名城的可持续发展.     

SOURCES FOR THE STUDY OF MEXICAN URBANISM∗

Explanation in much of cultural geography has been historical, change being attributed to the availability of new ideas through innovation and diffusion. This approach, however, does not tell us why an idea is adopted. A potentially useful concept for cultural geography is that of adaptation, or strategy for survival, with attention to variation and its origins, the process of selection from variation, and either change or resilience in the face of environmental change.     

ADAPTATION,VARIATION, AND CULTURAL GEOGRAPHY*

Explanation in much of cultural geography has been historical, change being attributed to the availability of new ideas through innovation and diffusion. This approach, however, does not tell us why an idea is adopted. A potentially useful concept for cultural geography is that of adaptation, or strategy for survival, with attention to variation and its origins, the process of selection from variation, and either change or resilience in the face of environmental change.     

真菌在尼泊尔喜马拉雅地区基于生态系统的适应（EbA）实践中的作用评估（英文）

为了实现可持续发展目标（SDG）,从而实现2020年后全球生物多样性目标并提高人类社会对气候变化的抵御能力,建议将基于生态系统的适应（EbA）等基于自然的方法作为一种有前途的综合适应战略。EbA包括重视生态系统在降低社会对气候变化的脆弱性方面的作用的适应战略。在地球上不同的生物群中,真菌不仅在维持生态系统中的生物地球化学循环/养分循环（支持和调节服务）方面发挥着重要作用,而且还为人类的社会经济和文化利益（供应和文化服务）做出了贡献。本文根据对冬虫夏草（Ophiocordyceps sinensis）和其他野生真菌的实地考察、相关文献回顾以及作者的相关专业知识,对这些生物多样性真菌群体如何对基于生态系统的适应（EbA）方法的知识的科学理解进行了介绍。在尼泊尔,很多当地社区将几种真菌用作食品、药品,真菌同时也是尼泊尔山区社区的重要家庭收入来源,可在灾难期间提供缓冲,并对粮食安全、医疗保健、教育等具有积极作用。对于综合EbA方法,应加强地方机构的管理以及本土（地方）知识的教育,以对生态、社会和经济有用的真菌物种的识别、保护和可持续管理进行适当的政策干预。     

传统村落农户乡村旅游适应性评价与影响因素研究——基于湘西州6个村落的调查

基于传统村落农户乡村旅游适应性分析框架构建适应性评价指标体系,以湘西州6个传统村落327户农户为研究对象,通过参与式农村评估法获取数据,运用主成分分析等方法分析传统村落农户乡村旅游适应类型、程度和影响因素。结果表明： 农户适应类型可划分为全面适应型、认知缺失型、生态主导型、政策缺失型、文化主导型和发展滞后型6种,各类型特点不一; 农户总体适应程度从高到低依次为全面适应型、文化主导型、认知缺失型、政策缺失型、生态主导型和发展滞后型,全面适应型为比较适应,其他均为一般适应; 每种适应类型在6类因子适应程度上表现有内部差异,除全面适应型外,其他适应类型在社会、文化、经济三类因子的适应程度上普遍较低; 政策、社会、生态、经济和心理5类因子中有13个影响因素对农户乡村旅游适应性有影响,影响程度不一。最后,从农户、社区和政府3个层面提出传统村落农户乡村旅游适应性提升建议。     

亚热带山地民族文化与自然环境和谐发展实证研究--以云南省元阳县哈尼族梯田文化景观为例

一定的自然环境孕育了与之相适应的民族文化，而民族文化又对自然环境具有改造作用。民族文化与自然环境的相互适应是文化与环境持续存在的原因。本文通过深入到处云南南部亚热带山地地区的元阳县哈尼族地区的调查，提出和分析了哈尼文化与自然环境相互适应的结果一哈尼梯田文化景观的特征，并探讨了哈尼文化与自然环境两者梯田景观的关系，证实了哈尼梯田文化景观是哈尼文化与自然环境协调发展的结果，具有重要的理论和实际意义。     

Tibetan immigrants in India

"This paper documents the current evidence of the state of the Tibetan society in India with special reference to the trends in social transformation, livelihood patterns and cultural adaptation to a geographically alien environment....Three-and-a-half decades of living in India [have] demonstrated how a culture group can survive by carving out ecological niches in ethnically segregated social space and yet adapt to a new cultural environment without losing its identity."     

流动群体跨地方饮食适应的多元策略及身份协商——广州案例

流动性语境中,流动群体因其承载的源地文化基因与在地饮食文化的碰撞,不可避免地陷入维系源地饮食与融入在地饮食的两难境地,从而引发了饮食调适与身份焦虑等问题。尽管学界探讨了流动群体在不同饮食文化影响下的调适策略,但大多将固守源地文化与接纳在地文化进行对立,忽视了个体能动的协商过程。论文基于文化地理学视角,以广州流动群体为研究对象,分析他们在跨地方饮食适应过程中采取的多元策略及身份协商。研究发现,在不同地方饮食文化的影响下,流动群体跨地方饮食适应的策略包括饮食同化、饮食融合、饮食隔离与饮食边缘化。在不同策略之下,流动群体的日常饮食实践呈现出差异化的特征,并使得原本单一的源地身份认同趋于复杂化。论文提出了跨地方饮食适应的分析框架,讨论了饮食适应的多元策略与身份协商之关系,为文化地理学视角下的移民与饮食研究提供了新的理论视野,在实践层面上有利于促进流动群体的饮食适应与社会融入。     

Nenets reindeer heders on the lower Yenisei River: traditional economy under current conditions are responses to economic change

The article is dedicated to the problems of survival and development among the aboriginal peoples of northern Russia in the context of current conditions. Data collected in the western art of the Taimyr Autonomous District allowed us to divide the non-sedentary population of this territory into three groups differentiated by overall way of life, land use and economic "calendar." These groups are: the nomadic reindeer herders of the tundra (about 250–300 people), the semi-nomadic fishermenherders of Yenisei delta (about 500), and the nomadic herders of the forest-tundra (300–350). The economy and ways of life of the three non-sedentary groups are are described. Communities whose traditional subsistence base is reindeers have entered a crucial period. In response to the pressure of the dominant society, these peoples have three ossible strategies: isolation, passive adaptation and active adaptation. Only the last strategy can preserve their culture, and create a "neoculture". Now, however, passive adaptation predominates. The mutual, bi-directional process of cultural integration needs to reinforce positive aspects of acculturation and promote active, rather than passive, adaptation. A necessary condition for this is the appearance among the Nenets of an intermediate social stratum which maintains close links to nomadic reindeer-husbandry and is simultaneously integrated into the dominant society.     

A bridge over troubled water: A contextual analysis of social vulnerability to climate change in a riverine landscape in south-east Norway

Local communities in the Gudbrandsdalen region in Norway are increasingly exposed to climate-induced hazards such as floods and landslides. A core question is how community members respond to climate change and what factors contribute to more resilient communities. The authors used a contextual approach to analyze data from semi-structured interviews along five dimensions. In Gaustad Muncipality they found that individuals’ motivation to adapt to climate change depended largely on subjective values such as identity, place attachment, cultural values, and social networks among individuals, which means it is crucial that strategic plans for adaptation to climate change at different policy levels are experienced as relevant by community members. While the studied community has experienced heavy floods in river systems and streams, little evidence of adaptation was observed. Instead, they appeared to adopt coping strategies. Landowners may have limited incentives to adapt to climate change due to contraproductive policy measures such as economic compensation for direct losses without requiring improved practices. Effective adaptation to climate change on the local level is likely to require making compensation mechanisms contingent upon landowners showing willingness to change from coping to adaptive practices, as well as a contextualized approach integrating local and scientific forms of knowledge.     

“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

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。     

桂西地区地质遗迹与民族文化资源的空间关系及成因机理

作为民族地区自然要素与人文要素的核心内容,地质遗迹和民族文化资源存在密切的空间关联和相互作用关系,定量研究两者的空间关系,是揭示民族地区人与自然关系及其成因机理的重要途径。本文从数量空间关系、质量空间关系和空间耦合关系3个方面,提出普适性的地质遗迹与民族文化资源空间关系定量研究方案,并以两类资源优势突出的桂西地区为典型区域展开研究。结果表明：桂西地区地质遗迹与民族文化资源的数量空间关联指数R值为0.478,其显著性检验显示两者之间数量空间关联密切;耦合协调度CI值越高表明地质遗迹与民族文化资源的质量空间关系越密切,桂西地区平均CI值为0.95,达到优质协调等级,表明两者之间具有很高的质量空间关联;耦合型资源评价值D越高表明地质遗迹与民族文化资源空间耦合关系越密切,桂西地区平均D值为1.04,靖西、平果、南丹、宜州等12县（市、区）D值较高,田林、田东、右江等部分县（市、区）D值较低,表明两者之间空间耦合关系总体密切但分布不均衡。地质遗迹与民族文化资源密切空间关系的成因机理,为始终同步进行并贯穿于民族地区人与自然关系各个方面的两者间的相互影响和作用所阐释,地质遗迹及其自然环境构成影响和制约民族文化产生、发展与演变的“地学基因”,而民族文化资源则是体现各民族对地质遗迹及其自然环境的选择与适应能力的创造物。     

Community Recovery Following the Deepwater Horizon Oil Spill: Toward a Theory of Cultural Resilience

Culture plays an important role in communities’ abilities to adapt to environmental change and crises. The emerging field of resilience thinking has made several efforts to better integrate social and cultural factors into the systems-level approach to understanding social–ecological resilience. However, attempts to integrate culture into structural models often fail to account for the agentic processes that influence recovery at the individual and community levels, overshadowing the potential for agency and variation in community response. Using empirical data on the 2010 BP oil spill’s impact on a small, natural-resource-dependent community, we propose an alternative approach emphasizing culture’s ability to operate as a resource that contributes to social, or community, resilience. We refer to this more explicit articulation of culture’s role in resilience as cultural resilience. Our findings reveal that not all cultural resources that define resilience in reference to certain disasters provided successful mitigation, adaptation, or recovery from the BP spill.     

工程移民的生计变迁与文化适应——以泸沽湖机场移民为例

在实地调查和深入访谈的基础上,对泸沽湖机场建设移民搬迁后移民的生计转变、文化调适和社会整合等进行了阐述和分析。研究表明,从高寒山区下移安置到现居地后,移民原有的生计模式、经济结构、饮食习俗和居住格局纷纷被打破重构,同时还面临家支血缘关系网络解体、宗教信仰和观念淡化以及精神文化缺失等社会和心理方面的冲击与挑战。相关研究应加强对移民文化变迁、社会适应和心理认同的关注,从人本出发促进移民地区的文化融合与和谐发展。     

社区视角下的农业文化遗产保护与旅游发展（英文）

农业文化遗产中蕴含的丰富生物多样性和文化多样性是在当地社区的传统生活中不经意间保留下来的。这些生物多样性和文化多样性同时也是很好的旅游资源,通过旅游发展既能维持当地居民的生计,同时也可以有效保护农业文化遗产。本文以全球重要农业文化遗产——贵州从江县稻鱼鸭复合系统为例,讨论了农业文化遗产保护与旅游发展中的社区参与问题。构建了基于社区的农业文化遗产保护及旅游发展的概念模型,其核心观点为农业文化遗产在保护和社区适应方面是一个动态的过程。模型中的6个主要因子分别为:农业文化遗产社区、传统农业系统、生物多样性、文化多样性、可持续旅游发展、社区生计和社区文化身份。几个因子之间的作用是互相影响的,因此支持了农业文化遗产的保护以及农业文化遗产地的旅游发展。     

江苏文化产业时空格局及其影响因素研究

在明晰相关概念基础上,构建文化产业发展水平评价体系,运用定量方法分析江苏文化产业发展水平及其时空格局,研究表明：江苏文化产业发展过程呈现倒“U”型,发展态势显露转型性,发展水平具有非均衡性,发展格局呈现点轴趋向性,发展机制具有明显的外力驱动性。基于此,提出以下建议：强化政府调控,注重政策创新,促进江苏文化产业稳健发展;强化科技人才,注重市场激活,促进江苏文化产业转型发展;实施多元战略,注重因地制宜,实现区域文化产业特色发展;强化区域整合,注重优化布局,实现区域文化产业共同发展。     

吴文化区域系统初步研究

吴文化是中华文化中最活跃的区域文化之一,吴文化区域自唐宋以来一直是中国经济文化最发达的地区之一,在其孕育、成长、成熟和转型发展过程中受吴地自然与社会环境的影响较大,构成了独特的文化整合演变模式。本文试从文化区域系统分析的角度对吴文化进行了初步研究,分析得出：（１）吴文化是水的文化;（２）吴文化区域系统是开放的巨系统;（３）吴文化系统在其整合过程中,形成斑斓的吴文化景观。     

RELIGION IN SIN CITY*

Religion is an important, yet overlooked, aspect of local life in Las Vegas, Nevada. Many residents attend worship services and practice faith in an environment that often promotes the opposite of their religious beliefs. Using qualitative data from interviews with clergy across the spectrum of faith traditions, I analyze the adaptation of institutional religion to local circumstances in order to understand how religious belief reflects local sense of place. In a city bifurcated into tourist and local parts, such analysis provides a glimpse into the insider/outsider place dichotomy of long interest to geographers. It further illuminates how religion and place interact. Religious believers, in Las Vegas and elsewhere, often negotiate between their spiritual beliefs and their surrounding cultural environment.     

Geographies of embodied outdoor experience and the arrival of the patio heater

Machines that provide people with nearby sources of outdoor warmth have become increasingly popular in the UK as a crop of mushroom-shaped technologies has started to spring up outside many public houses and private homes in this country. Yet this development has also received considerable condemnation from advocates of sustainable consumption, who have seemingly been disgusted by the societal self-indulgence that they see in these devices. Moving away from these more immediate forms of outrage, this paper enriches our understanding of their arrival by considering these heaters in terms of cultural conventions of thermal adaptation and the changing geographies that can be attached to them. Through these means, it is argued that a more nuanced understanding of why these technologies have become prevalent is produced and that an existing disciplinary interest in embodied outdoor experience is taken towards some important new spaces for study.