【正文】 ief Analysis on the Issue of Ethnic Traditional Cultures and Modernization in Tourism Industry. Journal of Kunming University of Science and Technology (Social Science), 2020, (3). 12 關(guān)于民俗旅游 在現(xiàn)代語 言環(huán)境中一些問題的思考 Liu Wei， Liu Dan，國際工商管理， 2020 年 1 月，第 1 期， 107113 頁 摘要： 現(xiàn)在 中國旅游 業(yè)中的民俗旅游的問題已正式被視覺以及語言環(huán)境的權(quán)威研究機構(gòu)納入研究范圍 。 however tourism does not belong to this category of forced changes, it rather is munity selfselection. Community tourism participation expands traditional ethnic culture living space. With the improved ethnic cultureidentity recognition mentality, we can not obliterate its positive effects on ethnic culture protection. Bass stressed that “Ethnic group” identity is gained from “Selfrecognition” or “Otherrecognition” in social interaction, instead of being created through analyzers’ creation on their own. Community participation brings munity residents more opportunities to contact “Others”, and they acknowledge the values of their own culture through paring with others, generate a strong sense of ethnic cultural identity, intensify the self ethnic identity consciousness, and improve mutual affinity and cohesion. In the process of tourism development, it is fairly important to pay attention to improving the values of host ethnic groups’ self identity。 positive effect INTRODUCTION The “Commercialization” introduced by tourism has caused ethnic cultural heritage “Tradition decay”, which generates widespread incitement in general public. The radical trend of ethnic tourism development and the growing ethnic culture protection enthusiasm cause increasingly evident conflicts between tourism development and cultural protection, and the discussion and disputes regarding ethnic culture protection and tourism development have thereby caught people’s more and more attention. In view of China’s tourism development practice, there are indeed plenty of highlighted issues, for instance there is severe tendency to cater tourism consumers in ethnic tourism regions, “ Performancedominating” demonstrating method has been taken in tourism development, and some ethnic cultures have been demonstrated through vulgar or superficial approaches, causing the crisis of ethnic culture mercialization. Western scholars once described this phenomenon as “Culture without depth” and “Disney” and McDonald39。 authenticity。Berg discovered that local residents who turn into the main body of tourism during tourism contacts might clearly find that their cultural heritage parts favored by tourists not only can be demonstrated in various nonauthentic modes in front stage to meet tourisms’ needs, but also can be regrouped into the back stage and bee the symbol of clear, authentic ethnic identity to perform culture reproduction, culture restructuring, culture renaissance, and culture offset, which are closely associated. Or tourism promotes and introduces various cultural production activities, yet the generation of these cultures then further drives tourism development and promotes tourism development. 4. THE POSITIVE EFFECTS OF COMMUNITY TOURISMPARTICIPATION TO IMPROVE ETHNIC CULTURE IDENTITY RECOGNITION In the process of munity participation in ethnic tourism, it needs to respect munityself selection, and believe that the munities are able to protect their own cultures and munity tradition own strong vitality. People heavily depend on tradition and their trust on tradition is beyond doubt. Only imposing a new culture, a religion, or change in economic life to a certain group with a strong force, can it successfully make radical changes 8 in its culture。s national conditions. We meanwhile need to summarize the lessons in handling the relation between ethnic cultural protection and tourism development in China in order to seek out a new method. CONCLUSIONS Globalization sweeping and the local ethnic traditional culture renaissance are two coexisting and as well interactive cultural trends in current China, which are collectively reflected in ethnic tourism. Plentiful changes in ethnic regions are mostly not caused by tourism industry, and they are the mon response under the greater background of modernization and globalization instead. Culture creation and reproduction is a phenomenon existing everywhere. Cultural changes are thereby inevitable and inevitable happening regardless of active changes or passive changes. Any ethnic culture meanwhile owns a strong patibility, and tradition unnecessarily suffers a crushing defeat in the peting game between modernization and tradition. International attentions stand for the power of globalization。本文提出了作者自己對 民俗 旅游 一些重要問題的 研究 的觀點 。西方學(xué)者曾描述這一現(xiàn)象為“文化沒有深度”，是 “迪士尼” 式 與麥當勞 式的旅游，相信如果事情繼續(xù)這樣下去，這不僅可能導(dǎo)致文化本身的 美學(xué)和精神需求 逐漸枯竭 ， 也會使當?shù)鼐用袷チ宋幕瘎?chuàng)造動機，而最終的結(jié)果將導(dǎo)致 民俗文化被同化 或消失。這個是逐漸認識到旅游 對 社會和文化 施加影響 的 過程 是由“關(guān)聯(lián)”代替“因果” ，并 同時使更多人 從“價值中立”的角度 看待 旅游對社會和文化的 影響 ，以客觀地分析這些影響和執(zhí)行相關(guān)的文化保護策略。我談?wù)勎?對民族旅游 研究的 一些關(guān)鍵問題 的一些 觀點。它是既不可能也沒有必要 “完全保留原有的風味” 去保護民族傳統(tǒng)文化的手段 。民族文化差異 有很多原因產(chǎn)生的 ，有些甚至是 不同的民族文化旅游和旅游出現(xiàn)之前不應(yīng)該成為“替罪羊” 的 。這對 旅游業(yè)的發(fā)展 有什么意義 ？這將是前所未有的旅游發(fā)展機遇。第一個聲音是溫柔的，公平和尋求出路，走 出去旅游的麻煩，在其發(fā)展， 14 這主要是根據(jù)旅游。后來，孫尚清，當組織 對中國旅游經(jīng)濟發(fā)展戰(zhàn)略 研究 時 提出：旅游 文化產(chǎn)業(yè)屬于 成長到一定階段， 文化經(jīng)濟產(chǎn)業(yè)發(fā)展 將 進入成熟階段。學(xué)者們的研究和批評，需要采取自節(jié)， 比 當?shù)孛褡鍨樽罡邇?yōu)先和尊重這些人的意愿，從而可以不把自己 作為 業(yè)內(nèi)人士 的話 ，正確的評論 發(fā)展中國家 做出選擇 ， 改變或不改變內(nèi)部的利益。另外，由于宣傳和分離將有更多的損失和支離破碎的傳統(tǒng)，民族 在 自己的立場和前景 甚至獲得更多的無奈和困惑。換句話說，這一意見的真實性：只有歷史存在的 民俗文化 是真實的 ，只有符合社會模式是真實的。一些批評者說游客了解 旅游當?shù)?的社會被誤導(dǎo)的“中間人”的理解， 實際上 導(dǎo)致“部分真實性”。 邦德認為，不存在顯著差異的原始“傳統(tǒng)”和“傳統(tǒng)”，復(fù)制和任何意圖保持真實性是沒有意義的。大多數(shù)游客將不尋求更深的真實性。民族傳統(tǒng)文化不 凝結(jié) 的時候，他們是一個動態(tài)的，流動的，開放的系統(tǒng)。觀應(yīng)力對民族文化的純潔單面不符合文化發(fā)展規(guī)律。登人們依靠傳統(tǒng)和信任傳統(tǒng)是毫無疑問的。社區(qū)參與帶來了更多的機會 使 社區(qū)的居民 接觸“他人”，并且他們通過與他人比較 承認他們自己的文化價值觀， 并 產(chǎn)生強烈的民族文化特征，強化自我民族認同意識，增進相互的親和力和凝聚力。國外的學(xué)者已經(jīng)注意到：從現(xiàn)有的關(guān)系 旅游鼓勵民族喚起他們的內(nèi)部存儲器，它甚至是各種新的含義。在條款的含義身份，這里指的是言行和心理性能的一些人有一定的協(xié)會與地方，從而自覺地劃分為地方。 民族旅游開發(fā)中的真實性，不會刻意要求新的民間習俗，他們更注重民族文化的價