军事下的旅游:战后斯里兰卡土地利用与旅游批判

Iraj Ratnayake, M. Hapugoda
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引用次数: 3

摘要

这一批评认为,斯里兰卡北部和东部省份的军队对土地利用和休闲旅游的干预是由市场驱动的地缘政治疏忽所煽动的。研究发现,引入灾后旅游的性质(Zizek, 2014)受到受影响居民创伤性历史记忆的深刻政治意义的影响,这导致在有关地区产生一定程度的黑暗旅游。南方以朝圣者的形式入侵,“结合了战场和休闲旅游实践”(Pieris, 2014: 266),其特征是“真实和商品化的死亡和灾区的呈现和消费”(Foley和Lennon, 1996: 198),这源于长期冲突的后果。相应地,政府在2009年至2014年间明显的大众旅游推广也明显忽视了明确的象征性原则,即“参观悲剧或历史上值得注意的死亡发生的地方,并继续影响我们的生活”(Tarlow, 2005: 48),而不是明显的利润动机。该研究指出,受战争影响的社区30年来的严重记忆和敏感问题没有得到重视,并在更广泛的政治意义上造成了危险的人道主义疏忽。虽然目前旅游业作为改善社区生活条件的发展代理人的功能在这种背景下显然是正确的,但对历史记忆和社区所有权的象征意义的轻视也不能轻易忽视,这已经将“痛苦变成了当代游客的休闲体验”(Smith et al., 2010: 38)。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Tourism Under Military: A Critique on Land Utilization and Tourism in Postwar Sri Lanka
This critique argues that the intervention of military in land utilization and recreational tourism in the Northern and Eastern provinces of Sri Lanka was instigated by marker-driven geo-political negligence. It discovers that the nature of the introduction of  post-catastrophic tourism (Zizek, 2014) has been affected by profound non-articulation of political significance to the traumatic historical memory of the inhabitants who were affected, which has resulted in generating a degree of dark tourism in the area concerned. The southern invasions in the form of usual pilgrims which ‘combined battlefield and leisure tourism practices’ (Pieris, 2014: 266) has characterized ‘the presentation and the consumption of real and commoditized death and disaster area’ (Foley and Lennon, 1996: 198) which has originated in consequences of a long term conflict. Correspondingly, the apparent mass tourism promotion by the government between 2009 and 2014 too has significantly disregarded the definitive symbolic principle of ‘the visitation to places where tragedies or historically noteworthy death has occurred and that continue to impact our lives’ (Tarlow, 2005: 48) before obvious profit motives. The study observes that serious memories and sensitivities of the thirty years of the war-affected community have not been paid attention to and has caused dangerous humanitarian negligence in a wider political sense. While the function of tourism at present as an agent of development in improving the living condition of the community seems evidently true in this context, the trivialization of the symbolic significance of a historical memory and ownership of a community, which has turned ‘the suffering into a leisure experience for contemporary tourists’ (Smith et al., 2010: 38) cannot also be easily overlooked.
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