近代外国人在华建筑遗存的遗产化研究

发布时间：2018-04-10 06:03

本文选题：近代中国　切入点：外国人　出处：《山东大学》2015年博士论文

【摘要】：人类历史一直面临着如何面对“他者”遗存问题,猎奇、转化为自己的财富、陈列矮化以抬高自己或身份区别、摧毁,是相当长时期内的处置方式。18世纪以来发展出了一种以尊重、认同为特征的遗产化方式。但人类历史的错综复杂,使遗产化面临着文化差异、意识形态、情感等方面的阻隔,特别是“二战”以后,面对殖民者留下的建筑遗存如何遗产化,成为各国需要解决的一大问题,中国也不例外。遗产化本质上是一个认同过程,它包括个人、家庭(家族)、群体(族群)在日常生产生活中的知识、情感、记忆的内化过程,也包括当代政府等公权组织的“制造”“生产”遗产过程。前者形成一种“私义”上的遗产,后者则往往是(不总是)将“私义”遗产公共资源化,转化为“公义”遗产。两个过程在对客观对象的认同上统一起来,这种认同既有对客体对象科学、艺术、历史的等内在属性的承认、认可、赞同,也有对其情感、经济、区隔等附加价值的钟情和利用。本文主要研究近代外国人在华建筑遗存如何遗产化问题,即研究其怎样由外国建筑文化、外国人的建筑转变为中国人所接受、认同的遗产。这主要是进行一项历史研究,并将这个历史过程大体分为三个时期,即1949年以前,1949年到1970年代末和1970年代末以后,重点是最后一个阶段,遗产化的实质进行并取得显著进展也是在这个时期。主体内容分为五个部分(五章)。第一章研究近代外国人在华建筑遗存是如何形成的?为此,本文研究了外国教会组织、官方势力和工商侨民三个外国人主体的建筑活动,这样研究既反映了主体的多样性,也揭示了建筑类型的多样性、复杂性、丰富性,同时在研究中也注意交代建筑活动的区域范围。这些为下文相关研究奠定了基础。第二章先是阐明外国人在华建筑遗存必须遗产化的命题,这个必然性命题是基于对这些遗存特性进行分析得出的结论。然后揭示国人1949年对外来建筑接受、认同的转折。1949年以前,中国人对外来建筑及其文化有一个逐步接受的过程,但这个接受是有限的,一是因为殖民半殖民环境使人们对外来建筑的许多方面仍有疑惧,二是因为对本民族建筑文化仍有令其复兴的民族情结。1949年以后,由于政治和意识形态的变化,整个社会各个层面处于反帝革命的话语之下,对外国人建筑遗存基本上不存在尊重意义上的遗产化,大量的是原始功能式粗放利用,在“文革”中还存在着“破四旧”意义上的排斥破坏。但是人们在日常生活生产中渐渐积累起对这些建筑遗存的情感联系。第三章和第四章分别从政府主导和社会思想意识两个方面研究1970年代末以后(主要是)遗存的遗产化问题。第三章研究的政府主导下的遗产化主要是对其进行保护和申报世界遗产。保护包括制度性保护、保护措施制定、具体保护行为及保护性再利用,政府的保护是基于对遗存各方面价值的尊重和认可,也含有经济和文化建设的取向。申遗是将这些遗存作为文化资本进一步“公共化”,也可以看作是更大范围上的遗产化。第四章研究社会思想意识上遗存所得到的认同。一是社会上对遗存的话语方式发生根本转变。将外来建筑遗存在华出现、存在看作是文化交流融合的过程和产物,这种话语体现在学术阐释模式上,也体现在实践中的遗产阐释上；交流融合话语是对外来建筑遗存的一种认同协调；当然,不同的话语也还是存在的。二是外国人建筑遗存的艺术和历史价值得到充分认可,社会进而将其作为一种符号资本,争相予以猎取和利用,出现了一种“符号崇拜”。三是在大众意识中,由于长期的生产生活,人们对其有了不同的情感联结。第五章是对前几章的一个总结和深化,也试图破解外来建筑遗存遗产化的难题。外国人在华建筑遗存在时空上和建造过程中有许多中国因素,这是其遗产化的有利方面。人类共同遗产观念、历史间离效应和建筑现象学是有助于阐释外国人建筑遗存必然遗产化的理论基础。而自然认同、强化认同和理解认同,既是对数十年来国人认同途径的总结,也是外来建筑遗存最终获得遗产化的路径指向。通过以上研究,本文在学术理论上解决了创造者离开,属地如何将其遗存遗产化问题,丰富了遗产社会学内容；实践上为国人对大量现存近代外国人建筑遗存的认同提供历史、认识、理论和路径等方面的经验和思想资源,为今后外来建筑遗存的遗产化提供借鉴和学术指导。
[Abstract]:The history of mankind has been faced with how to deal with the "other" remains, curiosity, into their own wealth, to raise their own identity or dwarf display difference is destroyed, for quite a long period of time the disposal of.18 century developed a respect to identity, heritage is characterized by human history but perplexing. The heritage, facing cultural differences, ideology, emotional and other aspects of the barrier, especially after the World War II, facing the colonialists how architectural heritage, has become a major problem all countries need to be solved, is no exception. China heritage is essentially a process of identification, including individual, family (family), group (ethnic) in daily life knowledge, emotion, internalization of memory, including contemporary government public organization "manufacturing" "production" heritage. The former formed a "private "On heritage, the latter is often (not always)" private "heritage of public resources, into the" righteous "heritage. Two process unified on object identity, the identity of the object both in art, science, etc. that the intrinsic attributes of history approval, agree, also on the economy, love and emotion, by segment and other value-added. This paper mainly studies the modern architectural heritage of foreigners in China to study the issue that how the foreign architectural culture, architectural change is accepted by foreigners Chinese identity, this is mainly a legacy. A study of history, and this historical process can be divided into three periods, namely, before 1949, 1949 to the end of the 1970s and 1970s after the end, the key is the last stage of the real estate and made significant progress during this period. The main content is divided into five parts (five chapters). The first chapter of modern architectural remains of foreigners in China is how to form? Therefore, in this paper the foreign church organization, building activities of the three foreigners and business expatriates official forces subject, this research not only reflects the diversity of subject, also reveals the diversity. The type of building complex, rich, but at the same time also pay attention to explain building activities of the regional scope. These laid the foundation for the research below. The second chapter is to clarify the foreigners in China must heritage heritage proposition, this proposition is inevitable conclusion of these relics. Then based on the characteristics of reveal in 1949 to accept foreign architectural identity, turning.1949 years ago, Chinese accept a gradual process of foreign architecture and its culture, but the acceptance is limited, because a For the colonial semi colonial environment so that people still have doubts on many aspects of foreign architecture, two is because the.1949 still has its national complex revival of the national architectural culture years later, due to the changes of the political and ideology in the whole society, all levels of the anti imperialist revolutionary discourse, the foreigner building remains basically does not have the meaning of respect the heritage, a large number of original function is extensive use, in the "Cultural Revolution" still exist in the "four olds" in the sense of exclusion of destruction. But people in daily life in the production of these buildings gradually accumulate emotional ties. The third chapter and the fourth chapter separately from the two aspects of consciousness of the government leading and social research at the end of 1970s after the (mainly) Heritage problem remains. The third chapter studies the government under the leadership of the heritage is mainly for the protection and the declaration of the world. . protection includes system protection, protection measures, the protection and conservation and reuse, the protection of the government is the remains of respect and recognition based on the value orientation, also contains the economic and cultural construction. The inscription is these relics as cultural capital into a "public", can be seen as is a wider range of heritage. The remains of fourth chapters to study social consciousness of identity. It is a society of discourse remains fundamentally changed. Foreign buildings in China, as there is a process and product of cultural exchange and fusion, this discourse is reflected in the academic interpretation, also reflect the heritage in the practice of interpretation; communication discourse is a recognition of foreign architectural heritage coordination; of course, different words still exist. The two is the art of building and the remains of foreigners The historical value of fully recognized, and the society as a symbol of the capital, to be hunted and the emergence of a "symbol of worship". The three is in the public consciousness, because of the long-term production and life, people have different emotional connection to it. The fifth chapter is a summary of the deepening and a few chapters, is also trying to crack the problem of foreign architectural heritage. Foreigners in China there are many architectural space and China factors in the process of the construction, it is advantageous to the heritage of the common heritage of mankind. The concept, history and the alienation effect is the basic theory of architecture phenomenology helps to interpret foreign architectural relics the inevitable heritage. And the nature of identity, identity and strengthen the understanding of identity, not only for decades of Chinese identity way summary, is also the foreign architectural relics heritage to finally get path through the above research, Based on the academic theory to solve the creator left, how will the remains of territorial heritage, rich heritage of sociology; practice for Chinese identity of a large number of existing buildings to provide foreigners in modern history, knowledge, theory and way of the experience and ideas of resources, to provide reference and guidance for future foreign academic the historic building heritage.

【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2015
【分类号】：TU-87

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