战争纪念馆游客旅游动机对体验的影响研究——以南京大屠杀纪念馆为例

本文设计了“学习及好奇”、“责任与义务”、“社会因素”、“个人情感体验”、“教育体验”5个潜变量,构建了战争纪念馆游客旅游动机对体验影响的结构关系模型,并以国家4A级旅游区南京大屠杀纪念馆为例,探讨了此类旅游动机对体验的作用机理。研究结果表明：（1）“责任与义务”是游客访问战争纪念馆的主要动机,也是与传统旅游的根本区别之一,与“个人情感体验”及“教育体验”有较高的路径系数（0．97,0．48）;（2）被动地参观战争纪念馆不利于游客体验的提高,从市场营销角度看,应该强调游客积极主动的参与,强调游客“责任与义务”方面的动机;（3）游客参观南京大屠杀纪念馆几乎没有对死亡感兴趣的动机,因此战争纪念馆旅游不完全属于黑色旅游研究范畴;（4）旅游动机及体验是区分特殊兴趣旅游的主要标志,未来需从特殊兴趣旅游（如战争纪念馆旅游）角度进一步探索旅游体验的本质。     

Unpacking the discursive Irish woman immigrant in eighteenth- and nineteenth-century Newfoundland

From the late 1600s to the early 1800s, Irish migrants journeyed to Newfoundland to take advantage of opportunities in the lucrative Newfoundland cod fishery. Focusing on the eighteenth and nineteenth centuries, this essay explores constructions of Irish-Newfoundland womanhood as articulated by local British officials, the Catholic Church, and male-centred family history narratives. These discourses located women at the margins of early settlement experiences or rendered them invisible altogether. Yet Irish-Newfoundland women were able to negotiate their own subjectivities within this discursive terrain, finding spaces for identity construction in the disjuncture between rhetoric and lived experiences. Some resided more immediately under the hegemonic gaze and struggled to break free from dominant narratives. But most became essential workers in household fishing production outside the capital of St John's, and their vital contribution as shore crews gave them considerable power and authority both in their households and in the broader community. Performing demanding physical work on stages and flakes (elevated wooden structures) or in gardens and fields, carrying out various economic activities in their own right, they were hardly the unproductive, unruly bodies of British official discourse or the passive flowers of civilisation narrated from Catholic pulpits. And far from being absent from the migration story, they were central players in community formation and the economic life of the island. In this historical context, proximity to/distance from hegemonic knowledge production created variations in identity construction within a group often represented in the literature as homogeneous and powerless.     

Going places; challenging directions for the future of heritage studies

This article is a comment on: Tubridge et al., 2012. Decennial reflections on a ‘geography of heritage’ (2000). International Journal of Heritage Studies, DOI: 10.1080/13527258.2012.695038     

Museums and the ‘Death of Experience’: singularity,interiority and the outside

This paper discusses a number of well-known critiques of the museum that seek to identify it as a problematic space for experience. The key argument put forward is that we can find within that analysis a critical geography around the museum that help us to understand the work that it does in relation to experience. Three spatial motifs are drawn from this analysis and discussed: the singular, the interior and the outside. The paper argues that museums since the nineteenth century have established a topos for experience based on a mimetic realism around the experience of both culture and history through the first two of these spatial expressions. Through them museums produces a fabulation of culture and history that supplements for the lack of topos for experience found within modern society as a whole. The latter spatiality – that of the outside – is found in the form of the absent–presence of the event in relation to the archiving principle of the museum, thereby continually unsettling the first two expressions and calling them into question. This dynamic reveals the museum as a space to critically think about what it does with experience and the importance of spatial analysis for that.     

对旅游本质的哲学辨析

对旅游本质的正确认识是关系到旅游学科建设和旅游业健康发展的重要命题,然而这一问题在学术界至今未能得到很好解决。从哲学的视角来辨析,旅游的本质应是“体验”,即旅游者的异地身心自由体验。将体验视为旅游本质的理由是：体验是旅游现象所具有的最一般、最普遍、最稳定的共同属性,体验是旅游现象区别于其他现象的独特属性,体验是规定和影响旅游现象中其他非本质属性的根本,体验是旅游活动产生、变化及发展的依据,这些理由符合哲学关于本质研究的特点及规定性。     

三维度服务体验实证研究

服务体验是顾客对服务遭遇所作出的感觉和评价。顾客每次消费都追求相应的利益,比如,追求产品或服务的实用功能、享乐性情感或增进与同伴的友谊等。不同的消费目的决定了顾客的服务体验应当是一个多维的概念。本文在文献回顾的基础上,提出服务体验包含功能体验、情感体验和社会体验3个维度,并以餐馆为调研行业,用问卷调研方法验证了这3个维度的合理性。最后,文章提出对旅游体验作进一步研究的几点思考。     

公益旅游动机、体验与影响研究述评

兴起于欧美二十世纪七十年代的公益旅游是一种与志工服务活动、生态旅游、文化旅游等相融合的旅游形式,经历了近40年的发展,逐渐在一些发展中国家和地区流行。本文根据东西方背景的案例研究异同、前期与近期研究发展脉络这两大时空维度对公益旅游的动机、体验和影响三大领域的研究成果进行整理和归纳,并指出未来公益旅游研究的发展趋势,以推进我国公益旅游实现人、社会、生态三者和谐发展。     

旅游体验与个人变化：一个分析的框架

相对于旅游对目的地和居民影响方面的研究,学界对旅游者个人变化的研究未能给予足够的关怀。本文通过选取国外有关旅游体验与个人变化的18篇文献,对其研究设计、理论基础、主要观点进行分析。本文认为,旅游恰如一种“通过仪式”,这种体验经历对旅游者的心理和行为产生影响,带来能力、人格和行为等多个方面的改变。     

Sukli: uneven exchanges of care work of children left behind in Filipino transnational families

ABSTRACT

This article explores the complicated affective realities of children in the Philippines who engage in the labour of caring from the place of being ‘left behind’. I explore how children demonstrate care for their migrant mothers through various schooling tasks, undergirded by emotional dissonance, and often not through an idealized notion of love or tenderness. These acts demonstrate children allocate care work in transnational families in spite of complex emotional underpinnings I argue that the emotionality in those acts may be anger or frustration but children left behind are making sense of their labour through a culturally localized concept called sukli that connotes uneven exchange in care work to maintain the operations of a transnational family. The paper adds to our understanding of children’s affective experiences of migration within an Asian context.     

Danto and the Pale of Aesthetics

Arthur Danto’s Transfiguration of the Commonplace is a new theory of art, seeking to catch the flavour and essence of its contemporary phenomenology. It is obliged, however, to pit itself in toto against aesthetic philosophy, leaning on the derivatives from deuteropraxis and institutional definition while committing itself to a concept of arthood extracted from exoteric ideas, which are held to comprise the artworks’ individuation and identity. This paper examines the principal notions in support of his contentions and contrasts them to the chief principles of aesthetic philosophy. In this juxtaposition, it transpires that conviction eludes Danto, as his suppression of aesthetic criteria yields unsuspected aporias from a disconjugate amalgam of inherence, ontology, epistemology and concept integration. Thus the leap from “mere real things” to the plateau of arthood is never accomplished, as it falters at the step where a perceiving subject has a stake in, and the power of authorisation, of this conception of art.