旅游管理专业外文翻译--关于民俗旅游在现代语言环境中一些问题的思考(编辑修改稿)

旅游管理专业外文翻译--关于民俗旅游在现代语言环境中一些问题的思考(编辑修改稿)内容摘要：

rational analysis. Foreign scholars Edward • Bond believes that there is no significant difference between original “ Tradition” and reproduced “Tradition”, and any intention to keep authenticity is meaningless. Since first the factors such as tourists’ tourism motivations, psychology, value orientations, aesthetic ideas, and education levels as well as age and gander are vastly different. For experts and scholars, culture can only be authentic by fully retaining its original characteristics. For most of regular tourists however cultural authenticity depends on their experience as well as the tourism feelings they hope to get. Most of tourists will not seek deeper authenticity. And what the most tourists seek is a type of relative authenticity, or the difference level of the culture they experience from tourism and their original living environment. Tourism is supposed to bring tourists a kind of authentic experience rather authentic noumenon. Second, culture is dynamically changing, and authenticity is therefore relative to time. Ethnic traditional cultures do not freeze all the time and they are rather a dynamic, flowing, and open system. They used to be brand new when created in the history, 7 and therefore must change with history growth. Since traditional cultures do not mean advanced cultures and excellent cultures, and plenty of them are the product of old age and they own have certain defects and can not fit in modernization growth. Something old and backward is unnecessarily authentic yet something modern and advanced is unnecessarily untrue. The view to stress on ethnic culture purity oneside is not consistent with cultural development law. Plentiful experienced tourists laugh at such performance stage authenticity, sometimes however this type of creation of recreation opportunities may turn into the foundation of culture revitalization, and will own their spontaneous authenticity over the time and as well can be reused by their creators. As for tourism authenticity, plenty of scholars once proposed their own unique opinions such as the front stage and back stage theory form US social anthropologist MacCannell, the new mode of “Front stage, curtain, and back stage” for ethnic cultural protection and tourism development proposed by Chinese tourism planning expert Yang Zhenzhi, and the view of “Cultural Firewall” from Tourism Planning Center of Peking University. Yet scholar VanDenBerg 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。 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。 and it as well needs to understand why tourists e here one after another and take this part as an internal motivation to self inherit traditional cultures. Only in this way, can it insert ethnic traditional culture protection into the market economy development link, cultivate selfpreservation and selfrecreation functions of ethnic traditional cultures, make ordinary people gain constant motivation of inheriting and protecting ethnic cultures, strengthen the selfconfidence on their own ethnic cultures, and improve their capabilities of self learning and passing on, protecting, and developing ethnic cultures. Ethnic tourism is a space to reinterpret local and ethnic cultures, and it creates crossculture munication filed, in which various forces get involved and plicated phenomena such as mutual consultations and action, frequent interaction, seeing and being seen, appreciating and being appreciated, and decorating and being decorated thereby occur. Foreign scholars have noticed: tourism encourages ethnic groups to arouse their internal memories, and it even derives various new meanings from existing relations. Just as Mac Cannell proposed that tourism makes ethn。