阿伊努文化的神圣景观及其文化景观——以北海道比拉托里市保护策略为例

IF 0.5 Q4 HOSPITALITY, LEISURE, SPORT & TOURISM Almatourism-Journal of Tourism Culture and Territorial Development Pub Date : 2018-05-23 DOI:10.6092/ISSN.2036-5195/7725
H. Yoshihara, N. Inoue
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引用次数: 1

摘要

本文的主要目的是概述与阿伊努人及其文化相关的文化景观,以及利用这些景观的旅游特征,在日本北海道县飞高地区的比托里镇。这些景观将主要居住在北海道的日本土著阿伊努人的圣地作为不可分割的一部分。特别是,由阿伊努人传统和现代定居形成的Sarugawa河沿岸文化景观被日本政府指定为重要文化景观。保护和利用与阿伊努人有关的文化景观作为文化财产的倡议提高了当地景观的价值,并且作为区域促进政策和民族社区运动的一部分也具有重要意义。第一部分以实例为基础,概述了传统阿伊努文化中的圣地,并详细介绍了之前的相关研究。接下来是关于“神圣”和“地方”以及相关概念的含义的观点总结。在第2节中,考虑到圣地和文化景观与该地区文化景观发展之间的关系,讨论了保护圣地和文化景观的总体举措。第3部分说明了当地居民利用文化景观参与文化旅游,并详细说明了未来的前景和挑战。直到1997年《阿伊努文化促进法》颁布后,国家和地方政府对阿伊努人的政策才开始从明治时期的强制同化转变为涉及阿伊努文化推广的方法。此外,直到最近(2004年)才对《文化财产保护法》进行了修订,以涵盖文化景观,并且对阿伊努文化与文化景观之间的联系进行了有限的研究。因此,无论是在日本还是在其他地方,基于土著阿伊努人独特的传统自然观(例如,没有什么东西是无事可做而从神灵的世界降至人间的观念)的圣地和文化景观很少被列为有价值的文化遗产。在这种背景下,比托里镇设法执行自己的措施和项目,按照国家政策保护与阿伊努人有关的文化景观。该镇推动文化旅游项目、生态旅游课程和其他项目,阿伊努文化保护者在这些项目中发挥核心作用,同时与土地、基础设施、交通和旅游部、文化局、林业局和其他国家政府机构合作,努力提高当地文化资源的质量。这些倡议的主要支柱之一是保护和利用与阿伊努人文化有关的文化景观;其他支柱包括复兴阿伊努文化,重点关注生活方式和促进区域发展,同时鼓励阿伊努人和其他当地居民积极参与,并与专家合作。这些倡议形成并扩大了当今社会环境的基础,以保护涉及神圣场所(例如ci-nomi-sir)和神圣景观的宗教活动。这表明,以传统阿伊努精神文化为基础的传统阿伊努人生活空间有潜力支持各种形式的倡议和关系,并作为民族和谐空间维持下去。作者希望与阿伊努文化相关的文化景观将被视为国际和跨学科研究与实践的主要趋势的一部分,并希望研究将在这一研究领域取得进展。
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The Sacred Landscape of Ainu Culture and its Cultural Landscapes: Case Study on the Conservation Strategy in Biratori City, Hokkaido
The primary aim of this paper is to outline the cultural landscapes associated with the Ainu people and their culture, as well as the characteristics of tourism leveraging these landscapes, in Biratori Town in the Hidaka region of Japan’s Hokkaido Prefecture. Such landscapes incorporate, as an integral part, sacred places of the Ainu, an indigenous people of Japan located mainly in Hokkaido. In particular, the Cultural Landscape along the Sarugawa River Resulting from Ainu Tradition and Modern Settlement has been designated as an Important Cultural Landscape by the Japanese government. Initiatives to preserve and utilize cultural landscapes associated with the Ainu as cultural properties enhance the value of local landscapes, and also have major significance as part of a regional promotion policy and motions for ethnic communities. Section 1 begins with an outline of sacred places in traditional Ainu culture based on examples, and details previous relevant research and studies. This is followed by a summary of views regarding the meanings of the words “sacred” and “places” and related concepts. In Section 2, the overall initiatives taken to preserve sacred places and cultural landscapes, in consideration of the relationship between such places and development of the region’s cultural landscapes, are discussed. Section 3 illustrates the involvement of local residents in cultural tourism leveraging cultural landscapes and details the prospects and challenges that lie ahead. It was only after the 1997 enactment of the Ainu Culture Promotion Act that national and local government policies on the Ainu began to change drastically from the forced assimilation implemented in the Meiji period to an approach involving Ainu cultural promotion. In addition, only relatively recently (2004) the Act on Protection of Cultural Properties was amended to cover cultural landscapes, and a limited research has been conducted connecting Ainu culture and cultural landscapes. As a result, sacred places and cultural landscapes of the indigenous Ainu people, which are based on their unique traditional view of nature (e.g., the concept that nothing descends to the earth from the world of the deities without a job to do), have rarely been highlighted as valuable cultural heritage sites either in Japan or elsewhere. Against this background, Biratori Town seeks to implement its own measures and projects for the preservation of cultural landscapes associated with the Ainu in keeping with national policies. The town promotes cultural tourism programs, eco-tourism courses and other projects in which the Ainu culture’s preservers play central roles, while working to improve the quality of local cultural resources in collaboration with the Ministry of Land, Infrastructure, Transport and Tourism, the Agency for Cultural Affairs, the Forestry Agency and other national government bodies. One of the main pillars of these initiatives is the preservation and utilization of cultural landscapes related to Ainu culture; other pillars include the revival of Ainu culture with focus on ways of living and the promoting the regional development, along with encouragement of active participation by Ainu, other local residents, and their collaboration with experts. These initiatives form and expand the foundations of today’s social environment for the preservation of religious activities involving sacred places (e.g., ci-nomi-sir) and sacred landscapes. This indicates the potential for traditional Ainu living spaces, which are based on the traditional Ainu spiritual culture, to support various forms of initiatives and relationships and to be sustained as ethnic harmonic spaces. The authors hope that cultural landscapes related to Ainu culture will come to be regarded as part of the major trend of international and interdisciplinary research and practice, and that research will progress in this area of study.
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