徒步導覽的文化正當性政治

The Politics of Cultural Legitimacy in Walking Tours

高郁婷(Yu-Ting Kao)

指導教授 ： 王志弘

國立臺灣大學/工學院/建築與城鄉研究所/碩士(2016年)

https://doi.org/10.6342/NTU201610095

摘要

本研究探討徒步導覽的運作邏輯，如何是具正當化效果的認知框架，並成為晚近越發明顯的文化政治場域。研究者彙整官方檔案、書籍報刊與網路資訊，佐以參與式觀察經驗和深入訪談，檢視五種徒步導覽型態的歷史進程，包括：古蹟巡禮、地方文史踏查、自然生態解說、生活風格遊憩，以及社會倡議與培力。本文接續de Certeau視徒步為戰術的觀念，援引Bourdieu的文化階序與象徵權力觀點，指出具有知識傳授意涵，因而富有正當性的導覽框架，有可能轉化邊緣社群與地景的形象，進而向主流爭取認可和資源。於是，都市徒步導覽不僅能引導認知，也是一種介入性行動，有促進文化價值再生產的潛力。
然而，徒步導覽實作的正當化效果，總是鑲嵌於特定時代與當時主流價值的文化品味偏好，因而展現其侷限。早期崇尚權威專業的徒步導覽實作框架，限定講述者為擁有過人專業知能與文化品味者，觀覽地景則是物質性明確、形式美觀的襲產化物件，如此取徑主導了多數中產中間市民對導覽的想象，並因此框限了弱勢者的發聲能量。然而，隨著民主化進程與都市文化治理態勢興盛，晚近主流偏好的徒步導覽實作已逐漸轉向風格化、個性化、具品味感的敘事邏輯。乍看有利多元聲音的操作模式，卻也和2000年後，後工業社會下的文化經濟潮流接軌，使原本逐漸跳脫權威論述的導覽敘事和觀看地景，開始有隱隱然落入消費品味和美感訴求的趨勢。同時期，因社會劇烈再結構而崛發的各種社會抗爭運動、或具有社會轉化理念的組織，因應其政治訴求也開始推展策略性質的倡議式導覽，與風格化消費導覽互為輝映。只不過，後者礙於其邊緣位置，在經濟資源吸納與參與者數量上總是不敵風格化導覽的正當化效力，即使合作，政治目的也容易消融於以營利為優先的文化經濟強韌網絡中。
同一場徒步導覽中，由各式行動者展現的相異正當化訴求，以及徒步導覽框架經不同行動者挪用後，在同一片都會地景、向重疊聽眾宣揚的異質文化正當性，使徒步導覽體現為多重價值的競逐場域。儘管邊緣行動者操持徒步導覽的實作框架時，其正當化效力仍舊因主流價值的強勢網絡而受到框限，或許微小、並非全無的價值階序翻轉，仍能在反覆的導覽框架操作與策略嫁接下，在某些時候觸動不知名的他者，成為暗處邊陲價值步入光明的第一道破口。

關鍵字

徒步導覽 ； 步行戰術 ； 文化階序 ； 文化正當化框架 ； 倡議式導覽

並列摘要

This article regards walking tour as a mechanism or recognition framework with legitimizing effect. It is increasingly appropriated by actors with diversified purposes and hence manifests itself as an arena of cultural politics. Based on official documents, journalism, online information as well as participant observation and in-depth interview, five types of walking tours are classified and their historical context examined. These include 1) parade-like historic tours, 2) local cultural tours, 3) tours featuring natural environment, 4) tours of stylish consumption and 5) tours aiming to promote social issues as well as empowerment. Following de Certeau’s notion of walking tactic, this article further refers to Bourdieu’s ideas of cultural hierarchy and symbolic power to suggest that the framework of a guiding tour, which involves the impartation of knowledge and therefore a sense of legitimacy, could alter the image of marginalized communities and landscapes, enabling them to win recognition and even resources from the mainstream society. Walking tours in the city are therefore not only capable of guiding recognition, but also an intervention into the society as well as a possible mechanism of the re-production of cultural values.
Nevertheless, this legitimizing effect induced by the practices of walking tours is always embedded within particular times and the dominant value and taste exist therein, and therefore is always limited. The walking tours at the early period in Taiwan for example were always led by the authorized speakers who were deemed as professionals, and the landscapes presented during the tour were always materially evident and heritagized objects with beautiful forms. The voices of the marginalized were nowhere to be seen. Yet, with democratization and the thriving of cultural governance in the cities, the recent practicing framework of walking tours have increasingly turned to personalized and stylish ways of narratives. This turn of walking tours seems beneficial for the representation of multiple voices, but it meanwhile fits perfectly well into the post-industrial cultural economy. While the recognition framework of walking tours begin freeing itself from the authorized way of seeing, it however risks being framed by the consuming taste and appeals for aesthetics at this new era.
The same period also sees the emergence of social movements and the popping up of various organizations aiming at social transformation. They are prompted by the violent re-structuring of society, and they adopt the mechanism of walking tour as instrument for political aims. Nevertheless, the actors and issues of this last type of walking tour are often too peripheral to carry out legitimizing effect as potent as the stylish one. When combined, the political purpose of the former might easily be eliminated or incorporated by the latter.
Within one walking tour, heterogeneous appeals of legitimization are anticipated by different actors, and different actors will appropriate this recognition framework according to their own values, on the same landscape, thus propagating variegated versions of cultural legitimacy to the same group of audience. This is how walking tours come to be the arena where multiple values compete. While the marginalized groups’ adopting this strategy is confined in effect, subversion of cultural hierarchy might still occur if this framework is repetitively conducted and connected with other strategies. Some unknown others might be touched eventually, and become the break through which the values in the dark could find their way to the brightness.

並列關鍵字

Walking tour ； Walking tactic ； Cultural hierarchy ； Framework of cultural legitimization ； Tours with political aims

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