山西文史考察团访内蒙

以“回头看”为特点的文史资料工作者,也须“朝前看”、“朝脚下看”,这样才能激发起更高的工作热情．为此,山西省政协文史委于2005年8月19日至21日,组织了90余位文史工作者来到内蒙古自治区．对巴音锡勒草原、响沙湾和昭君墓进行了访问考察,     

谈蒙古马文化在草原旅游中的应用

本文针对我区草原旅游景区中对蒙古马文化应用现状进行了实地考察,了解到草原旅游当中蒙古马文化应用方面存在一些不足点,提出了完善蒙古马文化在草原旅游中的应用建议。内蒙古旅游资源分布广泛、类型多样,如草原、森林、沙漠、历史遗迹、民俗文化等为草原旅游提供了丰富的旅游资源。其中蒙古马文化资源是草原旅游资源中的最具有代表性民族特色文化,成为草原旅游景区中的重要吸引物。这些年来蒙古马文化得到地方政府和旅游企业高度重视,特别是草原旅游景区中得到     

美丽的草原,环境的屏障

<正>独特的地质、地貌和自然气候,赋予了美丽草原的神奇自然景观。草原上的植物以草本植物为主,有的草原上有少量的灌木丛;草原上善于奔跑的啮齿目动物和善于飞行的鸟类、昆虫特别多。良好的生态条件,丰富的生物资源,为珍贵的植物群落和野生动物提供了繁衍生息的空间。由于过度放牧以及鼠害、虫害等原因,我国的草原面积正在不断减少,有些牧场正面临着沙漠化的威胁。因此,必须加强对草原的合理利用和保护。天苍苍野茫茫,这是人们对大草原的感受。全球草原面积2400万平方公里,     

美丽的草原,环境的屏障

<正>独特的地质、地貌和自然气候,赋予了美丽草原的神奇自然景观。草原上的植物以草本植物为主,有的草原上有少量的灌木丛;草原上善于奔跑的啮齿目动物和善于飞行的鸟类、昆虫特别多。良好的生态条件,丰富的生物资源,为珍贵的植物群落和野生动物提供了繁衍生息的空间。由于过度放牧以及鼠害、虫害等原因,我国的草原面积正在不断减少,有些牧场正面临着沙漠化的威胁。因此,必须加强对草原的合理利用和保护。天苍苍野茫茫,这是人们对大草原的感受。全球草原面积2400万平方公里,     

浅议草原文化中“天人合一”观的现代价值——以蒙古族为例

草原文化是中华文化中极具特色、不可或缺的重要组成部分。草原文化与黄河文化、长江文化相互交融,共同造就了博大精深、源远流长的中华文化。以蒙古族为代表的草原民族,具有天人合一、崇尚自然、与自然和谐相处的自然观。草原文化由于以游牧文明为基础,几乎把"天人合一"的理念变为行动的准则,将人与自然和谐相处发挥到极致。如今,在草原荒漠化日益严峻的生态环境形势下,草原文化这种固有的先进生态理念更彰显出新的价值和生命力,也为草原文化的传承和创新注入了新鲜血液。     

前丝绸之路亚洲草原的文化交往——以金属器为视角的考古学研究北大核心CSSCI

本文将中国北方和新疆地区发现的金属器与欧亚草原东部地区出土的同类器进行比较研究,揭示了公元前1千纪中国北方地区与广阔的欧亚草原之间的文化联系和互动。作者指出,中国北方地区与草原东部和中部地区的文化交往有很大不同,与草原东部地区的相互作用是南北向的路线,这是匈奴联盟形成的基础;与草原中部地区的交流是东西向的,从图瓦、萨彦-阿尔泰到天山,最终孕育出了丝绸之路。     

蒙古贞文化史研究

蒙古贞部落是北方古老的蒙古部落,从内蒙古草原迁徙到辽宁阜新后,创造了绚丽多彩的草原农耕文化,构成了独具特色的蒙古贞草原文化,既传承了草原牧民文化元素,又融进了农耕文化特色,形成了蒙古贞草原农耕文化,反映了东北辽西蒙、汉杂居地区的风土人情和风俗习惯.蒙古贞草原农耕文化是中国草原农耕文化的重要组成部分,认真加以研究,对促进新时期民族民间文化传统,保护与传承少数民族非物质文化遗产具有重要意义.     

阿克乔克草原 仙人织就的精美地毯

裕民的阿克乔克草原,那是天上仙人的宫殿飘落在草原上的一块精美的地毯.每年从春天来临,前来赏花的游客便络绎不绝,蓝天白云下的草原在空气里缓缓的流淌着青草和鲜花的气息.清晨的太阳,从草原的山峦边上冉冉升起,把自身的光芒全部洒在了开满鲜花的草原上.那缕缕的炊烟里伴随着牛羊的叫声,弥漫在整个草原的天空里。     

草原上作人

青藏高原苍凉、蛮荒;但是在牧人的眼里,那草原雪山则是母亲,有着叙说不完的美好,草原同样赐给了人们神圣的生存。问题是如何更好地理解草原,并建立起草原式的生存方式。只有这样,人在草原上方能是真正的人,而牧人的智慧可以帮助人们建立奇迹般的草原生存。智慧是青藏草原上的生命之歌。     

国内草原旅游发展模式研究初探

草原总是孕育传奇,蒙古草原养育出手持套马杆的牧人,北美草原锻炼出戴宽边帽的牛仔,东非草原是动物主宰的世界……不同类型的草原衍生出不同的旅游产品。中国草原面积大、分布广、产生了众多风格迥异、各有情趣的草原景观。     

驼道悠悠——锡林郭勒草原行（下）

常书鸿先生40年代只身前往敦煌,在极其艰难困苦的条件下,对敦煌莫高窟进行了卓有成效的保护,并开展了临摹研究等一系列工作,终于迎来了敦煌的解放和中华人民共和国的成立。为了事业,他吞下了妻离子散的苦果,心血沥沥,饱尝艰辛。他以牺牲个人幸福为代价,保护了祖国优秀文化遗产。全国解放初期,中央即决定在北京举办“敦煌艺术展览”,周总理亲临参观指导并对他进行了亲切表彰勉励,中央人民政府政务院文教委员会为敦煌文物研究所颁发了时任政务院副总理的郭沫若先生亲笔书写的奖状。     

首都博物馆老年观众行为与需求调查分析

我国已进入老龄社会,博物馆应根据老年观众的需求和行为特点,完善对老年观众的各项服务。对首都博物馆的相关调研显示:老年观众多在上午与家人、亲属结伴参观,大多对历史和艺术有兴趣,愿意参观博物馆组织的特展,充足的休息座椅、良好舒适的参观环境和干净且位置适宜的卫生间位列老年观众参观需求的前三位。     

二战期间苏联犹太人反法西斯委员会代表团的盟国之行评析

1943年6月至12月,由米霍埃尔斯和费费尔组成的苏联犹太人反法西斯委员会代表团对美国、英国等西方盟国犹太人社团进行了长达半年的友好访问。访问的主要目的是宣传动员西方犹太人支援苏联的反法西斯战争,同时还有为苏联获取美国原子弹研制情报提供服务之意。访问期间,代表团与西方盟国的犹太名流和犹太人组织进行了充分的交流,建立了密切的关系;通过广播演讲、参加各种群众集会等方式,在西方犹太人舆论界形成了强烈的亲苏氛围;为苏联军民争取到大量的金钱和物资援助,从而有效地配合了苏联政府的战时对外宣传政策,对卫国战争的胜利作出了重要贡献。     

The heritage tourist: an understanding of the visitor experience at heritage attractions

This study seeks to explore the visitor experience at heritage sites pre, during and post visit. A conceptual model depicting the heritage visitor experience was proposed. A self-administered survey (n?=?195) was completed by visitors at six heritage sites across Northern Ireland. Visitor characteristics and pre-experience were analysed and results showed that heritage visitors are primarily motivated by recreation and base their visitation decision on advice from friends and family. Results from the exploratory factor analysis showed that audio and visual communication, atmospherics, on-site engagement, information and heritage preservation were the most influential factors during a visit. Post-experience results indicate that 54% of the sample was satisfied with their visit and 85% would revisit the heritage site. The final model suggests a range of factors which positively contribute to the visitor experience at heritage sites though this requires further testing.     

上宅新石器文化遗址环境考古

上宅遗址所在的平谷盆地是中国环境考古策源地。上宅遗址的发现与发掘,一定程度上填补了北方草原文化与中原文化间的空白。以无彩陶,陶器不具绳纹和鸟首形镂空器等特殊器物为特征,构成一支具鲜明特点的沟河流域新石器时代中期早段文化,称之为上宅文化。上宅遗址依山傍水,聚居于河旁黄土台地,形成于全新世气候最适宜期。与邻区同期文化形成环境类似,其聚落形成环境具代表性。     

East German pragmatism,China’s policy of differentiation,and Soviet miscalculation: Hermann Matern’s 1961 trip to China revisited

This paper shows that Hermann Matern’s 1961 visit to China was mainly a trade mission whose connection with political affairs was minor and who had only an indirect influence on the Berlin Crisis. It further demonstrates that there was no Sino-East German rapprochement during Matern’s visit, but quite the contrary –relations between the two countries actually deteriorated, resulting in the East German delegation failing to achieve their goals. Yet, Soviet miscalculation and misunderstanding of China’s policy led them to substantially increase their economic assistance to East Germany, so as to ‘win their German comrades back’ to the Soviet side.     

中美首次高级会晤中的交流与交锋——来自中国、美国外交档案的研究

1971年7月9～11日,美国国家安全事务助理亨利·基辛格秘密访华,同周恩来总理会谈。这是中美两国政府交往中断了20年后的第一次重要高级会晤。这次会晤有两个目的:一是商讨尼克松访华的时间、主题、性质和可能的结果等问题;二是就双方关心的亚洲和世界和平问题进行讨论,为尼克松访华成功奠定基础。具体而言,会晤商谈的问题包括七个方面:台湾、印度支那、与苏联和日本等其他大国的关系、南亚次大陆、建立中美安全的沟通渠道、军控和尼克松访华公告。会谈为中美关系实现正常化迈出了关键的第一步。     

Liminality and difficult heritage in tourism

Abstract

Difficult heritage, rooted in difficult knowledge, is not simply difficult because of traumatic content but also because of the responses it can provoke. These responses can include confusion, anxiety, and empathy for the fear and suffering of others. As such, difficult heritage sites can be problematic in tourism, which is typically characterized by expectations of fun and relaxation. Scholars recognize that the tourist experience is liminal in that tourists occupy a state of limbo outside of their normal places and lives. This article argues that difficult heritage can be a liminal experience within tourism by critically analysing tourist reviews of Bonaire’s slave huts. The Caribbean island of Bonaire attracts cruise tourists and tourists interested in water sports like snorkelling and diving. Yet, these tourists may visit the slave hut sites as a secondary activity during their stay on the island. TripAdvisor reviewers describe feelings of being both out of time and out of place at the slave huts as they imagine the conditions the enslaved would have experienced, and they describe emotional responses ranging from sadness to revulsion. Additionally, reviewers reflect on their visit to the slave huts after ‘resuming’ their vacation, particularly focusing on the contrast between their experiences. The approach of liminality has the potential to better understand tourists’ experiences of difficult heritage.     

访沪国内游客旅游行为空间特征研究

在现场访谈获取访沪游客在沪旅游行为资料数据的基础上,根据不同访沪经历类型游客到访景区(点)的空间与时间数据统计,运用核密度估算方法,得出到访上海国内游客的空间行为特征:①首次访沪、第二次访沪和多次访沪游客的旅游空间行为集聚呈现"中心城区单核型-中心城区单核外溢型-城、郊并举多核型"变化模式;②首次访沪游客在沪旅游时间较长,日均到访的景区(点)数较多,而第二次、多次重游上海的游客在沪旅游时间相对缩短、日均到访景区(点)个数相对缩减,具有只针对单一景区(点)出游的倾向;③游客单次在沪旅游时间和到访景区(点)个数的缩减和单一景区(点)的出游趋向,意味着多次访沪游客已具备以上海为目的地的潜在度假旅游动机。据此,讨论了我国城市旅游发展中重点拓展休闲度假旅游,建设城、郊并举"多核心"旅游空间行为集聚区等问题。     

Phosphate and Forced Relocation: An Assessment of the Resettlement of the Banabans to Northern Fiji in 1945

At the end of the Second World War, 1,003 Banaban and Gilbertese from Banaba Island in the central Pacific were relocated to northern Fiji. Colonial authorities had realised early on that, because of extensive and continued phosphate mining, Banaba Island would soon become uninhabitable. The community was forcibly and reluctantly moved 2,000 miles across the Pacific. This article assesses the post-war relocation of the Banabans; original colonial documents and correspondence are examined, interviews with elderly survivors of the relocation conducted and a study-team visit undertaken in Rabi Island, Fiji. Prior to relocation, the colonial authorities drew up a resettlement plan, and the successes and failures of this plan are also analysed. The Banabans suffered intensely from physical separation from Banaba Island and from a lack of familiarity with their new environment. They were also disadvantaged by conflicting views of opposing colonial jurisdictions and from a lack of long-term support after their initial resettlement phase. Today, elderly Banabans still yearn after Banaba Island, and the young are curious to visit their degraded ancestral home.