On the surface of the “rational” and the internal structure of logic together blend. However, the next question will be followed out: why the primitive society to produce the same themes and types of myth narrative (not produce).? Structuralist theory can not avoid the question. Mythological thinking (similar synonyms “original thinking”, “wild thinking” and “before the logical thinking”, etc.) is their answer to this question. Levi – Strauss in the book of the “wild thinking” said: “the characteristics of the mythological ideas, With a mixed set of elements listed to express themselves, even if the set of elements listed cover a wide range of organic ; Yet no matter the face of what tasks it must use the set of elements (or components), because it does not have any other disposal. myth idea is a sensible epair – it shows People can be observed between the two planes that relationship. “[28]
Mai ” real stage “, scholars have proposed a variety of criticisms. Glasgow from the tourists as a human point of view to establish the commonality of human beings in the “class”. Man is to be located in the “tourists”, because they follow the same kind of morality, the common experience of a re-creation from tourism activities; these have been established on the basis of the free will of the people, not built in a some specific things or “objects” on. In this sense, visitors are not “some people” but a “whole person”. [69] Cohen, criticism from the perspective of social exchange relationship. “Commodity trading” and the role of modern tourism, a change of the value of all the things and activities in the commodity exchange. The price was transformed into goods and services, and then transformed into a switching system; all things and activities for the presence of signs from the price on the market. [70] Therefore, the inherent quality of any material and things have been lost. Thus pushing the tourism in the process of “authenticity presented” so change has become a “plot” and the real thing. [71] Urry believes that the tourism activities of daily life responsibilities and obligations will be temporarily put on hold “, [72] and in a very unique mindset, methods and vision to look at things in the tourism activities. The vision of “tourists” So unusual is the observation of the behavior of the special things and take the initiative to “cast”; any other person, methods and instruments are irreplaceable, and with a distinct “subjective” color. The behavior of actors is not a simple “material significance”, but for empirical significance of the “real”. This “real” built on top of the visitors imagination “. [73] there are one hundred one hundred spectators, as if “Shakespeare”, the object of the “real” tourists in the eyes of “real” can not overlap.
girl into the wooden houses to see the inside of the bottle, rubs her head with witchcraft liquid container, coconut oil droplets down infiltrated her hair … love witchcraft magic touch her, to enter her body … she asked her mother: “My brother?” the mother said: “seaside.” The girl walked and ran toward the beach. She saw the brother swimming. Brother saw his sister go out into the shallow water side ran. Sister there to catch up with him, they are in a relationship there. The role of witchcraft to overcome their shame. Later, brother and sister died in witch curse. [19]
most acute was undoubtedly 奥贝赛克拉 The Sri Lankan-American anthropologists, sharply questioned the focus on the surface of his “Captain Cook and the European imagination,” a book. Albright, Sahlins manufactured by Cook – Rono “myth (mythmaking) catered to European colonialism, the politics of another greater the” myth “; like Albright to the questions raised in his writings begins : “Is the existence of such a possibility, Rono myth constructed by Europeans, and indigenous belief in God as a God in Europe?” [54] Clearly, the Albright Sabouraud “cultural structure” attributed to the Western culture, inspiration, by the Christian missionaries and Christian converts who have stirred up the “myth”. At this point, not so much Albright proposed a questioned rather an affirmative answer.
In order to distinguish the authenticity of the differences between allegations and differences, we have the concept of necessary travel ethnographic study of “authenticity” (authenticity) for an explanation. Etymologically, study, travel ethnographic discussion of “authenticity” and “authoritative” (an authority) homologous. Why the emphasis on the nature of the “recognized”? In contemporary society, the division and separation of “self” and “social” is increasingly evident, has made the “authenticity” and “false” (falseness) is not in a “dualistic” status, but are intertwined together; [74] it is hard to find some kind of recognized real property. Therefore, travel ethnography discussed a major goal is to seek the real existence of the “self / social integration and the role of tourism activities. To sum up, the authenticity of tourism can be broadly be reflected and awareness from three aspects: (a) the “objective truth” (Objectiveauthenticity). Refers to the objective aspect of the original property. (B) “Construction of truth” (constructiveauthenticity). In the real construct contains both the original objective property, but also soaked a number of other factors, including such as imagination, expectations, preferences, beliefs, powers, etc., making a similar “producer”. (C) the existence of reality “(existentialauthenticity). Refers to the “existence” (being) as a way of being the potential caused by the tourists and tourist activities. As a starting point to get the conclusion: that the tourism itself is a “real” objective material in a specific tourism. [75] the
Source: Social Science 2006 the National People Congress, 2 / copy data “national question”, (6). / Reprinted information “Cultural Studies” 2006, (8) / In addition, “Xinhua Digest”, “Guangming Daily”, “Chinese Nation,” also published the text of the main points. ⑤ The] Durkheim, Mauss: “the original classification, Ji Zhe translation, Shanghai People Publishing House, 2000, 4. [⑦] Marshall Sahlins: “Culture and Practical Reason”, Zhao C, Cheung translation, Shanghai People Publishing House, 2002, 70. [⑧] See G. Duncan Mitchell, editor of the “New Dictionary of Sociology (Caizhen Yang, Shanghai Translation Publishing House, 1987), 257. ⑩] Engels: “Family, Private Property and the State of origin,” Marx and Engels, Selected Works, Volume 4, People Publishing House, 1972, page 22. [11] Levi – Strauss: “wild thinking”, Li You steamed translation of the Commercial Press, 1987, 28. [12] Vico: “New Science”, Zhu Guangqian translation, People Literature Publishing House, 1987, 43. [14] Toynbee: “History”, Cao did not wind, translation, Shanghai People Publishing House, 1986, 55. [15] Malinowski: “freedom” in the culture of the birth and growth, Tan Bojie translation, Zhuang Xichang made “in the multi-dimensional perspective of cultural theory, Zhejiang People Publishing House, 1987, 106. [16] Malinowski: “Culture”, Fei Xiaotong, the Chinese Folk Literature and Art Publishing House, 1987, 14. [17] Malinowski: “the western Pacific Ocean Voyager”, Liang Yongjia, China Press, 2002, 3. [18] Malinowski: “the sex life of the barbarians”, Liu far translated unity Press, 1991, pages 387-388. [19] Malinowski: “barbarian sex life”, pages 390-393. The story is too long of the deletion. [30] Ernst Cassirer: “on”, Gan Yang Translation, Shanghai Translation Publishing House, 1985, 102. [32] Markov series of ethnographic its without the huge discrepancy between its authorized private diary. Boas female students, Mead, adhering to its division will, in the Samoan island of adolescent research, research scholars Freeman provided the evidence question. Two examples illustrate that in the same field under the guidance of the principles of ethnographic research, the result may be huge, even fundamental differences. [34] Marx: “Louis Bonaparte, 18 Brumaire, Marx and Engels, Selected Works, Volume 1, People Publishing House, 1976, page 603. [36] Michel Foucault: The Archaeology of Knowledge, “Xie Qiang, SDX Joint Publishing Company, 2003, 6-7. [37] Kirsten Hayes Tsui
