再造「天地之中」：文化遺產的資本化

Abstract

本研究以中國的第39處世界遺產——「登封『天地之中』歷史建築群」為案例，觀察世界遺產政策、指定與執行過程，也是遺產的社會與政治的過程。此案例不僅是因應《凱恩斯蘇州決議》發展出的中國式申遺模式，也是中國首次橫跨2009及2010年兩屆世界遺產委員會，透過遺產論述更改而登錄《世界遺產名錄》的個案。 為了分析「登封『天地之中』歷史建築群」的社會與政治過程，本研究指出以中央政府為主導的抽象化的遺產論述，與在分稅制框架下，地方政府以「天地之中」帶動地方產業轉型的力量，在執行遺產地的保護與地方發展之間所產生的問題與困難。而原來在地方發展上扮演關鍵角色的少林寺，隨著世界遺產的指定，更是使得「天地之中」中的少林寺建築群相較於其他遺產地，有著壓倒性汲取集體象徵資本的能力。也因此，少林寺與地方政府之間，文化資本化之間的利益爭奪，是非不斷。 因此，透過此案例，可以看到遺產保存在中國，其執行過程，如何既是對抗創造性破壞，也同時異化為創造性破壞本身。並且，作為象徵符號再資本化過程中所展現的問題與矛盾，它可提供反思，並引以為鑒。

The research focuses on the case of the historic monuments of Dengfeng in “The Centre of Heaven and Earth” as the 39th World Heritage in China to examine the policy, designation, and implementation of world heritage as well as the social and political process of heritage. This case is not only the Chinese model of application for being inscribed on UNESCO's world heritage list to response Cairns-Suzhou Decision, but also the first time the case through improving heritage discourse stretching across two years from 2009 to 2010. In order to analyze the social and political process of the historic monuments of Dengfeng in “The Centre of Heaven and Earth” , the research points out the problems and difficulties between the implementation of heritage conservation and local development, which the conflicts come from the abstract heritage discourse led by central government and driving forces of local economic transformation of local government through “The Centre of Heaven and Earth” under the framework and system of tax distribution. Yet Shaolin Temple always plays the critical role of local development. After the designation of world heritage, comparing with the other heritage sites, Architectural Complex of Shaolin Temple (Kernel Compound, Chuzu Temple, Pagoda Forest) in “The Centre of Heaven and Earth” has its overwhelming capabilities of collective symbolic capital. Thus the reason why Shaolin Temple and local government are quarreling about the contesting interests of cultural capital. Therefore, through this case, the process of the implementation of heritage conservation in China, which resists against the creative destruction, at the same time, is alienated to the creative destruction itself. Furthermore, to explore the problems and contradictions in the process of recapitalization of symbolic sign may provide further reflections.