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地理科学 >

2017 , Vol. 37 >Issue 10: 1569 - 1576

DOI: https://doi.org/10.13249/j.cnki.sgs.2017.10.014

宗教文化旅游对游客的影响研究 ——以武当山道教文化旅游为例

  • 程绍文 ,
  • 李艳 ,
  • 张晓梅 ,
  • 李照红
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  • 华中师范大学城市与环境科学学院/中国旅游研究院武汉分院, 湖北 武汉 430079
通讯作者:李艳,讲师。E-mail:

作者简介：程绍文（1976-）,女,湖北安陆人,副教授,博士,硕士生导师,主要研究方向为旅游地理。E-mail:

收稿日期: 2016-12-29

  要求修回日期: 2017-03-24

  网络出版日期: 2017-10-20

基金资助

国家自然科学基金项目（41601127）、教育部人文社会科学研究青年基金项目（16YJCZH050）、中央高校基本科研业务费项目（CCNU16A06027）资助

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Religious Cultural Heritage Tourism Impacts on Tourists: A Case Study of Taosim Tourism in the Wudang Mountain of China

  • Cheng Shaowen ,
  • Li Yan ,
  • Zhang Xiaomei ,
  • Li Zhaohong
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  • College of Urban & Environmental Sciences,Central China Normal University, Wuhan Branch of China Tourism Academy, Wuhan 430079, Hubei,China

Received date: 2016-12-29

  Request revised date: 2017-03-24

  Online published: 2017-10-20

Supported by

National Natural Sciences Foundation of China (41601127), Human & Social Science Program of Ministry of Education (16YJCZH050), Basic Research Program of Ministry of Education (CCNU16A06027)

Copyright

本文是开放获取期刊文献，在以下情况下可以自由使用：学术研究、学术交流、科研教学等，但不允许用于商业目的.
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摘要

以武当山为研究案例地,通过游客问卷与访谈调查,采用SPSS18.0统计软件定量分析武当山旅游体验对游客认知、思想、行为意愿等的影响。研究结果表明,① 武当山游客的旅游动机有宗教朝圣、文化体验、娱乐放松及感情交流4类;② 宗教文化旅游影响游客对目的地的形象感知及对道教文化的认知、态度及践行意愿;③ 宗教文化旅游对游客的影响强弱因动机而不同,自强至弱依次为宗教朝圣、文化体验、感情交流及娱乐放松。

关键词： 宗教文化旅游; 道教; 武当山; 游客影响

本文引用格式

程绍文 , 李艳 , 张晓梅 , 李照红 . 宗教文化旅游对游客的影响研究 ——以武当山道教文化旅游为例[J]. 地理科学, 2017 , 37(10) : 1569 -1576 . DOI: 10.13249/j.cnki.sgs.2017.10.014

Abstract

International tourism academic community has been increasingly interested in studying tourists’ experience and benefits, as well as tourists’ perception, cognition, attitudes or behavior changes due to tourist-host social interaction and their experience. Scholars have also paid much attention to cultural tourism impacts on tourists’ values, cultural cognition and cultural difference tolerance, attitudes towards destination countries and destination people, emotional, psychological and behavior patterns. Religions have greatly impacted people’s ideology, thoughts, life styles even social systems. Religious tourism has developed dramatically all in the world, being regarded as the best way for disseminating religious culture and religious doctrine. But the research on religious tourism impacts on tourists still lags behind the impact research on destinations, as well as religious tourism practice. Taoism is China’s traditional culture and philosophy, and it has greatly impacted Chinese people for long years; but its impact has experienced dramatic decline in modern society, with the only exception of Taoism wellness culture. The increasing serious environmental and moral issues have provoked Chinese into rethink of Taoism philosophy. The Wudang Mountain is now the most sacred Taoism holy site in China. It is also a popular Taoism tourism destination and World Cultural Heritage site for its sizable Taoism temples, historical constructions and wise Taoism culture by UNESCO in 1994. To explore the cultural, psychological, ideological impacts of Taoism tourism on tourists, face to face questionnaire survey and tourist interview were conducted for data collection during July to August in 2014 in the Wu dang Mountain. And statistical analysis including descriptive analysis, paired T test and factor analysis via SPSS software was then fully used to quantitatively analyze different impacts of Taoism tourism on tourist groups with different motivations. And it concluded that: 1) Tourists to Wudang Mountain are more likely to be young or middle-aged adults with good education background, and four groups including pilgrim, cultural tourists, pleasure-seekers, and affection-maintainers can be recognized based on their primary travel motivation to Wudang Mountain; 2) Tourists have different experiences and cognitions in Wudang destination by different travel motivations; and their image perceptions and cognitions of Wudang are intensified after their tourism experience here. But pilgrims to the Wudang Mountain perceive more on Wudang’s Taoism cultural landscape and Taoism doctrine rather than natural landscape; meanwhile the pleasure-seekers and cultural tourists have deeper perception on Taosim temples, and they both regard Wudang as a Taoism wellness destination. Besides, all non-pilgrim groups have great impression of the desirable weather in hot summer; 3)Taoism tourism experience in Wudang destination impact different tourist groups in different ways to different extents. Part of interviewed tourists admit that their values have been greatly changed by their tourism experience in Wudang Mountain. And pilgrims are proved to be most dramatically and positively impacted by their tourism experience in Wudang, followed by cultural tourists and affection-maintainers. And pleasure-seekers get least changes in their values, understanding and attitudes to Taoism doctrine and China’s traditional culture, as well as Taoism-style simple living patterns. This research offers a meaningful hint for traditional religious cultural diffusion and the significance of Taoism cultural tourism on reshaping people’s values and behaviors.

Key words： religious cultural tourism; Taoism; the Wudang Mountain; tourism impacts on tourist

旅游是现代人类一种普遍的生活方式,深刻影响着区域和国家的文化变迁;也影响了游客的理念、价值观和生活方式[1]。长期以来,旅游对目的地的影响研究成果大量出现[2~4]。20世纪90年代以来,西方学者围绕跨文化交往中游客体验、情感、态度改变等进行了心理学和行为学上的分析[5],旅游对游客的影响研究渐受重视。旅游会使游客对自我、社会与双方文化产生态度、认知、生活方式上的改变[6~8]。研究表明,文化旅游体验会增进游客对不同文化的了解,影响游客在目的地及回国后的行为[1,9]、对目的地国及目的地居民的态度[10,11]、对自我文化的认同[1,12],形成和提升游客更紧密的国家、族群认同、民族意识和情感依恋等[1,12,13]。通常,文化旅游可使游客在知识教育、感情交流、社交与社会认同、娱乐放松、自我发展等方面获益[14]。那么,宗教文化旅游能给游客带来哪些影响呢?这是本研究将要探究的问题。
宗教是一种特殊的文化和思想体系,以思想观念及感情体验为核心的宗教教义是人类生存智慧和道德智慧的结晶,包含丰富的文化内涵和普世价值观,传播性和感染力较强,容易对宗教游客的思想观念、知觉、行为、生活方式甚至整个社会制度产生深刻影响[15,16]。宗教旅游以宗教景观为依托、以宗教文化为内容,包含信徒朝觐活动和一般旅游活动,既能满足信徒朝圣崇拜的心态,也能达成一般游客观光、求知和游憩的目的[17]。作为最有效传播宗教伦理的方法,宗教旅游可达到宗教对社会的广泛影响和教化作用[16]。研究表明,宗教旅游不仅可以在地理、文化、政治、（心理）健康方面给国家和人民带来直接影响[18],还会造成宗教游客的信仰、认知及情感变化。研究证明,宗教游客在经历宗教旅游活动后其宗教信仰或得到加强[19,20],或者发生新的宗教、准宗教的甚至世俗化的改变[21]。Chan对浙江金华黄大仙寺佛教旅游、王瑜对妈祖朝圣旅游的研究表明,宗教旅游对提高中国大陆与港澳台胞及境外侨胞（宗教游客）之间的民族感情和文化认同、提升境外华裔爱国精神、怀旧和寻根情怀具有重要的情感体验和政治文化价值[22,23]。刘静艳等研究发现,宗教旅游体验影响游客心境,对游客心理具有一定的调节与抚慰作用,进而对游客行为意向产生影响[24]。
道教是中国的本土宗教,道教文化是中国传统文化的瑰宝和中国文化的根砥[25]。道教养生文化是道教文化的精髓,是道教文化中与现代社会结合最紧、对当代国人最具吸引力的部分。道教养生文化思想包括人体本身的整体观（形神兼养、性命双修）、人与社会的整体观（众生平等、顺其自然）、人与自然的整体观（天人合一、道法自然）,注重建构人与人、社会、自然之间的和谐关联和精神的自由解放[26]。道教文化精粹对中国当前经济社会发展、人地关系协调[27]、国民和谐人格及和谐社会的构建[28]、个体生命品质的提升[29]都具有深层次的文化指导意义。道教文化旅游是当前道教文化传播的最好方式。研究道教文化旅游的游客影响,据此开展道教文化旅游开发管理,有助于弘扬道教文化精粹,促进国民和谐人格的发展,提升国家文化软实力。时至今日,中国学者围绕宗教旅游包括道教旅游对游客的影响研究还不多,既有研究也多为主观陈述和理论推测,实证研究缺乏,迄需加强基于经验数据的实证研究。

1 研究案例地概况

武当山地处湖北十堰市（图1）,是中国四大道教名山之首、国家级风景名胜区、全国十大避暑胜地,以其绚丽多姿的山岳自然景观、规模宏大的道教古建筑群、源远流长的道教文化、博大精深的武当武术著称于世。明代时,永乐帝封武当山为“太岳”,尊其为皇室家庙,大修武当。武当山自此成为全国最大的道教活动中心和信众青睐的修身养性之所,对人们的思想信仰和生活产生了重要影响。去武当山朝山进香是明清时期人们的生活方式和精神寄托。武当山香客来自湖北、鲁豫、川陕、皖赣、江浙、两广、云贵等地,香客来自三教九流,一年四季络绎不绝,每月可达数万人[30];香客及香会组织定期不定期地去武当山朝山进香活动,坚定了民间宗教信仰,增进了下层信道群体的团结、调节了社会各阶层之间的关系,也扩大了百姓视野,增长了女性信众的社会见识 [31]。
Fig.1 Geographical location of the Wudang Mountain

图1 武当山地理位置

作为旅游经济特区,旅游在武当山经济社会发展中起着举足轻重的作用。以“问道武当山,养生太极湖”为营销口号的道教文化养生旅游吸引大量游客（图2）,对大众游客产生着潜在的思想、理念和生活方式影响。
Fig.2 Tourism development in the Wudang Mountain during 2002-2015

图2 武当山2002~2015年旅游发展

2 研究方法

2.1 研究方法

本研究的主要数据源于游客问卷调查及访谈。目前尚未见道教文化旅游影响量表技术可供借鉴,所以,研究团队在文献研究的基础上基于研究目标进行了量表设计,形成了问卷初稿,并在小范围专家咨询和问卷预研的基础上完善调查问卷。正式的调查问卷共分3部分,第一部分是游客人口属性调查,包括游客的地理来源、性别、年龄、教育水平、职业、收入等;第二部分探查游客武当山之旅的出行方式、旅游动机、停留过夜及满意情况。第三部分主要测量游客出游前后对武当山的旅游感知、武当山之旅对游客的认知、生活态度、行为意愿等的影响。主要是让游客对“武当山旅游后游客的思想认知及态度改变”的表述认同情况作答或者出游前后的认知表述表明态度。问卷采用李克特5级量表形式,1~5分别表示很赞同/非常重要、赞同/重要、中立、不赞同/不重要、很不赞同/非常不重要。
由于武当山景区范围大、景点分散,此次问卷调查主要基于便利原则在武当山游客比较集中的主要景点（南岩、紫霄宫、琼台、逍遥谷、太子坡、小武当）进行拦截抽样调查,调研时间为2014年7月底及8月初,调查历时8 d。本次调研共发放问卷250份,回收248份,最终获得有效问卷224份,有效率90.32%。信度检验结果表明,问卷各题项间克朗巴哈 α 系数值为0.88;游客态度、认知、行为意愿测量题项间的克朗巴哈 α 系数值为0.91,测量量表具有良好的内在一致性。本研究主要使用描述统计、配对样本检验、因子分析法展开统计分析。

2.2 武当山游客特征

研究发现,武当山游客男女性别较平衡、以中青年游客为主,游客受教育水平整体较高,多与家人、朋友、同事同游,游客的收入水平及职业分布相对分散（表1）。
Table 1 Demographic features of tourists surveyed in the Wudang Mountain

表1 武当山调查游客的基本人口统计学特征

统计结果也发现,武当山以过夜度假游客为主,游客平均停留1.99 d;游客主要来源于湖北（市场份额44.19%）、陕西（8.02%）、河南（7.61%）、广东（6.29%）、浙江（4.89%）、湖南（3.60%）和四川（3.60%）,与历史上武当山香客分布极其类同。

3 分析和发现

3.1 武当山游客旅游动机分析

宗教旅游地游客动机通常包括精神、文化、环境、世俗和受教育等[32]。基于动机的不同,Finney等把宗教旅游地游客分成寻道者（seeker）、休闲游客（lotus-eater）、朝圣者（pilgrim）和路过游客（accidental tourists）4类,不同动机游客的宗教旅游体验并不相同[33]。本研究发现,武当山游客普遍具有多个旅游动机;对其首要旅游动机按属性进行归纳发现,武当山游客的旅游动机可归为文化体验（感受武当山道教文化、领略学习武当山养生文化）、宗教朝圣（作为道教信徒来此朝圣）、娱乐放松（游览著名的旅游地、亲近大自然、避暑、寻求乐趣、身心放松）、感情交流（为了和家人朋友在一起、为了结识新朋友、探亲访友、唤起回忆）四大类。
统计发现,暑假期间,58.56%的武当山游客以娱乐放松为首要动机;以感情交流、文化体验为首要旅游动机的游客比例分别为20.89%和17.72%。2.83%的受访游客承认自己是道教信徒,只为朝圣目的来武当山,总计有16.73%的武当山游客其旅游动机包含着道教朝圣。

3.2 游客的旅游地形象认知变化分析

旅游地形象是目的地核心吸引力,影响着游客的主观意识和旅游行为[34];游客旅游体验会对游客的目的地形象感知产生影响[35]。本研究通过配对样本T检验对游客旅游前后武当山形象感知差异进行了比较分析。为节约篇幅,表中只展示检验显著的分析结果（表2）。
Table 2 Paired T test result of tourists’ Pretrip-Posttrip image perception of the Wudang Mountain

表2 旅游前后武当山游客旅游形象感知成对样本检验结果表

动机 表述 旅游前均值 旅游后均值 旅游前后均值变化 T检验（单侧）
宗教
朝圣		 道家思想文化有吸引力 1.84 1.59 降低 t=20.05, P=0.025
道教养生文化是一种科学思想 1.96 1.77 降低 t=1.73, P=0.048
道教养生文化应该推广普及 2.08 1.91 降低 t=1.72, P=0.048
武当山是修身养性之地 1.81 1.43 降低 t=30.02, P=0.003
文化
体验		 武当山自然风光好 1.90 1.76 降低 t=20.06, P=0.021
武当山气候宜人 2.01 1.70 降低 t=3.91, P=0.000
传统的道家宫观建筑有气势 2.20 2.02 降低 t=2.49,P=0.007
道家文化应该传承弘扬 2.03 1.87 降低 t=2.33, P=0.010
武当山是修身养性之地 2.04 1.89 降低 t=2.24, P=0.014
娱乐
放松		 武当山气候宜人 1.99 1.78 降低 t=3.18, P=0.001
传统的道家宫观建筑有气势 2.21 2.11 降低 t=1.68, P=0.048
武当山是修身养性之地 2.13 2.01 降低 t=1.99, P=0.024
感情
交流		 武当山气候宜人 1.93 1.72 降低 t=2.69, P=0.004
道家文化应该传承弘扬 2.12 2.01 降低 t=1.66, P=0.050
由表2可知,不同动机游客在旅游后对武当山的特定形象认知都出现均值降低的情况,说明武当山旅游体验显著提升了游客对武当山特定形象的认同度。
总的看来,宗教游客更认同武当山道教思想文化（含养生文化）,认同武当山为修身养性之地,对武当山自然属性的认知在旅游前后没有改变（配对样本检验结果不显著）;大概是因为宗教信徒多在宗教旅游地进行圣地朝觐和宗教文化学习体验,对当地的自然风光兴趣不大[36]。武当山旅游体验提升了文化体验游客、娱乐放松游客对武当山道教宫观建筑的印象和认同感,使他们更认同武当山是修身养性的好地方。研究发现,旅游之后,武当山非宗教游客更加认同武当山气候宜人,这应该与调研时值暑期,武当山清凉的山地气候适宜避暑有关。

3.3 武当山游客旅游态度、认知改变情况分析

调研中,32.20%的游客明确承认“武当山之行改变了我对人生价值的认识”;说明道教文化旅游的确改变了部分游客的价值观。正如一位游客访谈时所说,“从城市来到武当山,感受武当山绿水青山的秀丽清凉、道教文化的神秘空灵、道士们清心寡欲怡然自得的生活,个人躁动的心情立即就会放松下来,心情也不那么焦虑,也就想忘记或者放下纷扰争斗……”。
利用基于最大方差旋转的主成分分析法对武当山游客旅游影响感知量表进行因子分析,得到6个公因子,可解释原变异量的68.38%;对不同动机游客的认知、态度、行为意愿变化进行描述统计分析得到的结果见表3。
Table 3 Tourists’ cognition, perception and attitudes changes comparison by travel motivations

表3 基于旅游动机的武当山游客文化认知、影响感知和态度比较

因子
载荷		 均值（宗教
朝圣目的）		 均值（文化
体验目的）		 均值（感情
交流目的）		 均值（娱乐
放松目的）
公因子1 道教文化认知改变 方差贡献率32.82%
游后我对中国的道教传统文化更感兴趣 0.84 2.13 2.21 2.33 2.34
游后我对中国道教文化的看法更正面更积极 0.86 2.00 2.23 2.32 2.35
游后我更欣赏中国的传统文化 0.77 1.72 1.97 2.07 2.09
游后我对道教文化更了解 0.77 2.10 2.31 2.42 2.42
游后我对道家养生文化更了解 0.67 2.17 2.44 2.50 2.51
道教文化是中国传统文化的精华 0.65 2.10 2.13 2.22 2.26
公因子2 价值观&生活方式改变 方差贡献率11.46%
人们没有必要拼命追求物质上的成功 0.72 2.53 2.42 2.41 2.39
人们应该过简朴的物质生活 0.78 2.29 2.51 2.49 2.51
武当山之行改变了我对人生价值的认识 0.64 2.50 2.69 2.71 2.74
游后我更愿意通过练习太极拳来强身健体 0.69 2.38 2.56 2.64 2.66
游后我更愿意践行道家的养生之法以去病延年 0.74 2.42 2.63 2.71 2.69
游后我对名利看得更淡 0.66 2.31 2.56 2.62 2.61
公因子3 道教思想认同 方差贡献率为9.70%
人们应该善待社会和他人 0.85 1.62 1.57 1.61 1.63
人们应该善待大自然 0.85 1.56 1.49 1.53 1.55
人们应该看淡名利以修身养性 0.68 1.81 1.86 1.90 1.92
人们应该更加努力地奋斗以争取成功 0.59 1.87 1.96 1.94 1.98
公因子4 行为意愿变化 方差贡献率为5.18%
游后我更愿意将命运牢牢地掌握在自己手中 0.84 2.00 2.11 2.10 2.13
游后我更愿意努力善待社会和帮助他人 0.75 1.87 1.91 1.99 2.01
游后我更愿意为保护自然环境放弃个人经济私利 0.57 2.06 2.24 2.29 2.31
我以后会更注意日常膳食的科学搭配以保养身体 0.47 2.00 2.04 2.07 2.13
公因子5 道教文化的积极态度 方差贡献率为4.97%
我们应该弘扬道教文化 0.66 2.16 2.29 2.38 2.41
人们都应该学习和践行道家养生文化以强身健体 0.71 2.00 2.21 2.29 2.29
道家养生文化是一种科学 0.78 2.24 2.43 2.52 2.51
公因子6 消极道教认知 方差贡献率为4.25%
信道是一种封建迷信行为 0.82 3.39 3.43 3.39 3.33
通过道家养生方法达到去病延年是不可能的 0.71 2.70 2.86 2.89 2.87
总体统计 KMO统计量：0.86; 显著性概率：0;累计方差贡献率：68.38%
由表3可知,武当山游客普遍认同道教思想（均值均小于2）,认为“应该善待社会、他人、大自然,要积极奋斗但又要看淡名利”,完全符合道教“天人合一、为而不争、整体和谐”的思想。武当山游客在道教消极认知表述上的均值均大于2.5,侧面说明武当山游客对道教文化及道教养生思想的接受和认同;武当山道教文化旅游对游客的思想影响由此可见。
表3也表明,武当山旅游体验增强了游客对道教文化的认知和态度。武当山之行后,游客对中国道教文化及中国传统文化更感兴趣,更了解,看法更积极（相关表述的均值基本上都小于2.5）;游客更愿意按照道教思想和养生方法健康生活,更愿意为保护自然环境放弃个人经济私利;证明了道教文化旅游对游客的行为和生活方式产生了积极的影响。
从表3不同动机游客在各题项的均值得分比较可以看出,道教文化旅游对宗教朝圣游客的思想认知及行为意愿影响最强：武当山之行后,宗教朝圣游客对道教文化认知、价值观（如为而不争、天人合一）、道教养生的行为意愿、生活态度的认同度最高,态度最积极,最愿意以实际行动来修身养性、善待他人、社会和自然环境;其次是文化体验游客,再次就是以感情交流为目的的游客;影响最小的是娱乐放松游客群。

4 结论与讨论

作为一种意义深远的现代宗教仪式,旅游使游客的知觉、情感、态度、期望、观点和生活方式可能发生改变[37]。本研究表明,武当山道教文化旅游提升游客对道教文化的认知、道家思想的认同,并使部分游客的价值观、生活方式及行为意愿发生了积极的改变。
1） 宗教文化旅游影响了游客对宗教目的地形象的感知,这种影响因游客旅游动机不同而不同。武当山之旅提升了宗教朝圣游客、文化体验游客对武当山道教文化形象认知;娱乐放松及感情交流游客对武当山的宜人气候、宫观建筑的形象感知也因旅游而得到增强。
2） 宗教文化旅游改变了部分游客的价值观;宗教文化旅游对不同动机游客的文化认知、价值观念、生活态度、生活方式及行为意愿影响程度有所不同,影响程度自强至弱依次为宗教朝圣游客、文化体验游客、感情交流游客及娱乐放松游客。
宗教文化旅游对游客的上述影响是暂时还是持久的?有何规律?如何因应?这些问题都值得进一步研究。访谈调查发现,宗教朝圣游客反复的朝山进香活动会使他们所受影响不断得到强化和巩固,持续时间较长。对一般游客而言,这种影响可能会随着他们回到日常生活环境而淡化;也可能长期地甚至永远改变游客的思想和生活方式,需要在未来的研究中加以检验。
由于本调研在暑假进行,以致学生游客和避暑度假游客相对较多,宗教游客比例偏低,客观上会对研究结果产生影响,这是本研究存在的不足,需要在后续的研究中加以规避和完善。
总之,文化旅游开发的价值决不只是推动目的地经济社会发展,应该具有更深刻的文化和价值传播的功能[38];包括对游客的价值观、文化认知、心理与生活方式的影响和行为重塑,对国家、民族和文化的认同、优秀传统文化精神的弘扬和传播等;这正是文化旅游或者文化遗产旅游的价值所在,也是一个值得更多学者探究的研究课题。

The authors have declared that no competing interests exist.

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[Huang Xijia, Chen Zhijun.Multi-functional development of religious tourism. Religion Research, 2008, (4):143-147.]

[17]
谢若龄,吴必虎. 30年境内外宗教旅游研究综述[J].旅游学刊, 2016, 31(1): 111-125.lt;p>本文欲以泛宗教旅游作为出发点，探讨境内外近30年来，在宗教旅游研究过程中的发展及变化。本文除了对境内外宗教旅游文献进行内容分析外，更从不同的角度进行深入的分析和探讨，希望为未来境内宗教旅游的发展和研究提供有价值的建议。1 宗教旅游的定义 宗教旅游，从不同的角度有不同的含义。最早对宗教旅游下定义的是境外学者Rinschede[9]，他认为宗教旅游是：?一个与其他旅游类型，如休闲度假、文化旅游、大众旅游等可兼容的旅游模式。?一个多功能的旅游活动; 在古代，宗教是主要的推动因素，而现代旅游，宗教的动机相对要减弱些。?短期宗教旅游可以采取到附近的宗教场所进行一日游的旅游模式。?长期宗教旅游则是几天至几个星期，到境内外的宗教场所进行观光旅游的模式。?通常以团队旅游的模式进行。境内最早的宗教旅游研究始于1986年陈传康和徐君亮所发表的《陆丰县的海滨资源开发层次结构》一文，文中提到开发宗教为旅游资源的可能性[10]。之后，在1988年，陈传康等再次发表《宗教旅游及其政策研究》，正式深入地从制定合理的政策和措施并正确提倡宗教旅游的看法[11]等方面做出讨论。然而，陈先生却未曾对宗教旅游下任何的定义。截至目前，最早对宗教旅游下定义，同时被许多学者引用次数最多的是保继刚和陈云梅[3]的定义，他们认为宗教旅游是一个客源市场稳定、吸引游客人数众多和重游率高的一种旅游模式。这个定义是把宗教旅游与其他一般旅游模式区别开来的主要特征。此后，许多境内学者，包括张滢和王玉春[12]、郑嬗婷等[13]和曹绘嶷[14]皆引用此定义，直至今日仍被广泛认同。另外一部分学者则从不同角度为宗教旅游定义。比如从旅游资源的角度，明世法[15]认为，宗教旅游是一种朝觐，也是一个以宗教景观为依托、以宗教文化为内容的宗教活动，同时也兼容非宗教性质的文化观光[16]旅游活动。更有学者视宗教旅游为推动区域发展，带动经济的重要要素之一[17-18]。还有一部分学者从游客的角度出发，颜亚玉[19]认为，宗教旅游指宗教信徒和民间信仰的信众以宗教或民间信仰为主要旅游目的的旅游活动。孙天胜[20]表示，宗教旅游是一种以宗教朝觐为主要动机的旅游活动。但更多的学者则认为，宗教旅游不仅仅是封闭的信徒朝觐活动，更是双向开放的旅游活动，即能满足信徒朝圣崇拜的心态，也能达成非信徒（一般游客）观光、求知和游憩的目的[21-23]。截至2015年3月，通过中国知网对&ldquo;宗教旅游&rdquo;和Scopus（包括Web of Knowledge和Google Scholar）对&ldquo;religion tourism&rdquo;进行搜索，经筛选后，发现中文文章457条和关键词2028个，而英文文章有292条和关键词588个（表1）。境内的宗教旅游研究着重于旅游资源、宗教旅游资源、宗教文化资源的开发与研究，无论是整体的规划研究或是个别的案例研究，都是以发展旅游资源为主。2011年之后，虽然宗教旅游的相关研究还是脱不了对宗教旅游资源和文化资源研究的偏好，但也有一小部分学者开始对宗教旅游利益相关者和游客的需求进行研究，尽管文章数量不多。相反，英文文献对宗教旅游的研究分布较为平均，涵盖宗教资源、目的地发展、旅游模式、影响研究、旅游移动性研究、社区参与、利益相关者、经济、文化、节庆、营销、遗产等研究，还对宗教旅游者的需求、动机、出行模式、体验等方面进行研究。本研究将从6个研究方向对境内外宗教旅游的</p>

DOI

[Xie Ruoling, Wu Bihu.A 30-year Review of Domestic and International Religion Tourism Researches. Tourism Tribune, 2016, 31(1): 111-125.]

[18]
Irimiás Anna,Michalko Gabor.Religious tourism in Hungary:An integrative framework[J].Hungarian Geographical Bulletin, 2013, 62(2): 175-196.ABSTRACT Tourism to religious sites, shrines, temples, churches and religious festivities is significantly growing worldwide. Central and Southeastern Europe is historically a region where different ethnic and religious groups live. In the last century, during the 40 years of Communist rule over the social and political system in the Carpathian Basin, religion was banished and spiritual life could be practised mainly within the domestic environment. Since 1990, former socialist countries like Hungary (as also for example Poland, Slovakia, Romania etc.) have turned to capitalism, but without being prepared for the social, economical and psychological changes, with which that process would affect individuals and families. Faith and pilgrimages seem to have regained their roles in people's lives. This paper outlines an integrative framework on Christian religious tourism and discusses its cultural aspects. The framework emphasises the identification of geographical aspects of the phenomenon in terms of scale (local, regional, national and international) as well as in terms of the research theme (cultural, political and health-related aspects). In the first part, the history of religious tourism and its integrative framework are presented based on relevant international literature. In the second part of the paper, the focus is on the development and interpretation of the Via Maria pilgrimage route (especially at its most important station, M travereb ly-Szentk t), the first established within the Central and Southeastern European area, and the primary results of our field research are presented.

[19]
Drule Alexandra, Chis Alexandru, Băcilă Mihai et al. A new perspective of non-religious motivations of visitors to sacred sites: Evidence from Romania[J]. Procedia-Social and Behavioral Science, 2012, (62): 431-435.The religious tourism phenomenon arouses the interest of many researchers and practitioners, but few concentrated on the non- religious motivation of religious travelers. Using a questionnaire based on the model, more than 1600 Orthodox people from Romania who visited a monastery in the last two years were asked to evaluate the non-religious purpose of their visits. The analytical results showed that visitors are mainly motivated by a self-actualization need, namely their desire to become better persons. The paper offers a basis for a new and alternative approach of religious travel and a better understanding of the target market of this special form of tourism gradually on the rise.

DOI

[20]
Kenny Erin.Gifting Mecca: Importing spiritual capital to West Africa[J]. Mobilities, 2007, 2(3): 363-381.This discussion of pilgrimage and its gifts, based on ethnographic research in the historically‐rich and deeply Islamic West African city of Kankan, Guinea, concerns the processes of movement of people from this remote region to and from Mecca and the transformative relationship dynamics that surround pilgrims and their families following the hajj. The ‘centre’ in this case study is created, reproduced and reconfigured through the economic processes of personal experiential access and the ability to gift a reminder of that experiential access. Access to the centre transforms religious and cultural perceptions of personhood and comprises a kind of spiritual capital that is transferable. In gerontocratic, patrilineal extended family households of Kankan, participation in pilgrimage creates a new kind of globally implicated person and also may influence the relative status of other members of the household. Relying on two case studies, this paper also highlights potential tensions between two global systems, each ambiguously ‘centred’ in a world far apart from Kankan: local actors negotiate competing versions of identity constructions through Western commodity metaphors and idealized Islamic/Mandé models of intergenerational kinship obligation. Discontent with passively allowing either paradigm to define what it is to be a pious or ‘modern’ person, local actors juggle both sets of identity constructions to profoundly impact the notion of the person and the economy of religious experience.

DOI

[21]
Raj Razaq, Morpeth Nigel.Religious tourism and pilgrimage festivals management:An international perspective[M]. Wallingford, Oxon, UK: CABI Publishing, 2007.

[22]
Chan Selina Ching.Temple-building and heritage in China[J]. Ethnology, 2005, 44(1): 65-79.Building Huang Da Xian temples in Jinhua in the Lower Yangtze Delta is a 'heritage' process which involves interpretation,manipulation,and invention of the past for present and future interests.Local memories of the saint Huang Da Xian were awakened by Hong Kong pilgrims,and the subsequent construction of temples enacted the politics of nationalism with a transnational connection.The process of remembering the saint and constructing temples creates,mediates,and invents relationships between the locals in Jinhua and the Chinese living in mainland China and elsewhere.The multiple meanings of temple-building are examined for the mainland Chinese,the Chinese in Hong Kong and Taiwan,and the nation state.While the mainlanders treat new temples as places to perform religious activities,attract tourists,and develop the local economy,temple construction for the overseas Chinese is a nostalgic search for authenticity and roots.The state has utilized Huang Da Xian as a symbol of nationalism to reinforce the Chinese identity among mainlanders and all other Chinese.

DOI

[23]
王瑜. 区域旅游发展理论视角下的妈祖文化旅游资源开发研究[J].世界地理研究,2006,15(3):107-111.

[Wang Yu.Research on the development of Mazu culture: Tourist resources in view of regional tourism development theory. World Regional Studies, 2006, 15(3): 107-111.]

[24]
刘静艳, 靖金静. 宗教旅游体验对游客行为意向的影响研究——游客心境的中介作用[J]. 旅游科学,2015,29(3): 36-48.

[Liu Jingyan, Jing Jinjing.A study of the impacts of religious tourism experiences on the behavior disposition of tourists: The mediating effect of tourists’mode. Tourism Science, 2015, 29(3): 36-48.]

[25]
卿希泰. 道教文化在中华传统文化中的地位及其现代价值[J]. 湖南大学学报(人文社科版), 2006, 20(4): 5-13.

[Qing Xitai.The Position and Modern Value of Taoism in Chinese Traditional Culture. Journal of Hunan University (Human & Social Science), 2006, 20(4): 5-13.]

[26]
孔令宏. 论道家与道教文化旅游[J]. 浙江大学学报(人文社科版), 2005,35(6):27-33.

[Kong Linghong.Research on Taoism and Taoism cultural tourism. Journal of Zhejiang University (Human & Social Science), 2005, 35(6): 27-33.]

[27]
卿希泰. 道教文化与现代社会生活[J].西南民族大学学报(人文社科版), 2006,(9): 40-42.道教在其产生和长期发展的过程中，广泛吸收了中华民族许许多多的思想文化作为它的渊源，又辐射、渗透在这些传统文化的许多领域之中，形成了中华民族的强大的凝聚力、精神武器，在今天仍然显示着它的强大生命力。道教文化反对在人与自然之间分出高低贵贱，要求摒弃以人类自我为中心的思想，进入天人相合无间的理想状态。道教对于社会现实的关怀，对于理想社会的渴望，对于施展治国平天下抱负的期待，和儒家相比，丝毫也不逊色，绝不是人们通常所误解的那种“遁世主义”和当代那些主张强权政治的思想也是相反的。道教文化认为，人生的最高价值就是得道成真，在个人的生活准则上，它强调要尊道贵德，惟道是求，保持恬淡无欲、清静素朴，此与当前我国的部分人中由于在西方文化影响下所出现的那种拜金主义、享乐主义和个人主义的社会风气是极不相容的。在文化方面，主张宽广能各，善于向不同的文化学习，既没有西方文化那种自以为是的“精神优越感”，也没有儒家那种视自己为正统别人为异端邪说的排他性。

DOI

[Qing Xitai.Taoism culture and present social lives. Journal of Southwest University for Nationalities (Humanities and Social Science), 2006,(9): 40-42.]

[28]
李卫朝. 道教文化与当代农民和谐人格的塑造[J]. 山西农业大学学报(社会科学版), 2012,11(3):287-291.塑造和谐人格是构建社会主义和谐社会的核心,是和谐社会的终极追求。当前,处在社会转型期的广大农村面临诸多的矛盾无法化解,长期生活在矛盾之中的农民人格问题日益突出,如果不能及时得到解决,将会阻碍新农村建设的推进。而道教作为中国土生土长的宗教,与农民有着千丝万缕的联系,我们可以在马克思主义大众化的框架内挖掘、转化道教文化,从人与自然、人与人(人与社会)、人自身精神和谐三个层面上汲取道教文化的智慧,塑造当代农民的和谐人格,促进社会主义新农村建设的深入开展。

DOI

[Li Weichao.Significance of shaping farmers’ harmonious personality with Taoism culture. Journal of Shanxi Agricultural University (Social science), 2012,11(3):287-291.]

[29]
孟宪霞. 论道教文化软实力与提升人的生命品质[J]. 济南大学学报(社会科学版), 2012, 22(2):10-13.

[Meng Xianxia.Research on the soft power of Taoism and life quality promotion. Journal of Jinan University (Social Science), 2012, 22(2): 10-13.]

[30]
梅莉,晏昌贵. 明清武当山的朝山进香与均州城市发展[J]. 江汉论坛,2002,(3):65-68.

[Mei Li, Yan Changgui.Pilgrim travel to Wudang Mountain and the urban development of JunShire in the Ming and Qing Dynasties. Jianghan Tribune, 2002,(3):65-68.]

[31]
梅莉,晏昌贵. 明清时期武当山香会研究[J]. 历史研究, 2008,(3):4-22.明清以来,以道教真武神为奉祀主神、以到武当山朝拜为结社目的的武当山香会活动,构成真武信仰发展史上重要的一页。从现存百余通香会组织所立碑刻,可知明清时期民间香会在武当山的活动空前增多,香会的组织形式和进香仪式臻于完备,武当山朝顶进香已成为部分香客的一种生活方式和精神寄托。香会组织活动增强与坚定了民间宗教信仰,增进了下层群体的团结与活力,对于调节社会各阶层之间关系、扩大百姓视野,尤其是增长女性社会见识等方面,起到了不可低估的作用。

[Mei Li, Yan Changgui.Pilgrim societies of Wudang Mountain in the Ming and Qing Dynasties. Historical Research, 2008, (3): 4-22.]

[32]
Konstantinos Andriotis.Sacred site experience:A phenomenological study[J]. Annals of Tourism Research, 2009, 36(1):64-84.

DOI

[33]
Finney Zachary, Orwig Robert, Spake Deborah.Lotus-eaters, Pilgrims, seekers, and accidental tourists: How different travelers consume the sacred and the profane[J]. Service Marketing Quarterly, 2009, 30(2):148-173.Travelers visit destinations that are associated with organized religion for a variety of reasons. Building on Cohen's (2003) work, we categorize visitors to “religious” travel destinations as: (1) seekers who intend to visit both religious and secular tourist sites, (2) lotus-eaters who intend to visit only secular tourist sites, (3) pilgrims who intend to visit only religious tourist sites, and (4) accidental tourists who intend to visit neither type of tourist site. We use these four types of tourists to accomplish three aims: (1) explain each type of traveler, (2) explain the interaction between religious and secular elements at travel sites, and (3) provide guidelines for attracting each type of traveler.

DOI

[34]
姚治国,赵黎明. 区域旅游形象塑造中的人文要素分析——以黟县为例[J]. 地理科学, 2011, 31(5):634-640.

[Yao Zhiguo, Zhao Liming.Human Factors’ Influence on the Process of Tourism Destination Image Building: A Case Study of Yi County. Scientia Geographica Sinica, 2011, 31(5):634-640.]

[35]
乌铁红,张捷, 杨效忠,等. 旅游地形象随时间变化的感知差异——以安徽天堂寨风景区为例[J]. 地理研究, 2008, 27(5): 1078-1086.旅游地形象随时间变化的研究是旅游地形象研究的7类主题之一.文 章基于旅游地形象构成模型,提出了从整体角度评估旅游前后旅游地形象随时间变化的研究思路,拓展了注重构成旅游地形象多维属性变化的旅游地形象评估方法. 采用主成分分析、两配对样本t检验等定量方法,分别评估对比分析了构成旅游地形象的认知形象、情感形象以及整体形象三大组分在旅游前后的变化与差异程度, 并以旅游前后安徽天堂寨风景区形象感知差异为例进行了实证研究.(1)验证了旅游地形象具有一定的稳定性.(2)从整体角度比较旅游前后旅游地形象的变化 态势以及变化差异的显著程度是可行的.

DOI

[Wu Tiehong, Zhang Jie, Yang Xiaozhong et al. Perspective difference of tourism destination image along with time: A case study of Tiantangzhai Scenic Spot, Anhui Province. Geographical Research, 2008, 27(5): 1078-1086.]

[36]
Aliza Fleischer.The tourist behind the pilgrim in the Holy Land[J]. International Journal of Hospitality Management, 2000, 19(3):311-326.Christian pilgrims to the Holy Land have evolved over the years into tourists. The behavior of the pilgrims as tourists has never been researched and in light of the large influx of pilgrims expected in the new Millennium to Mediterranean countries, it should be addressed. This paper compares the characteristics, behavior and expenditure patterns of tourists to Israel defining themselves as pilgrims to other tourists. The formers were found to differ in many aspects from other tourists. Moreover, within the pilgrims group Catholics and Protestants were found to differ in their patterns of behavior as tourists.

DOI

[37]
赵刘,程琦,周武忠.现象学视角下旅游体验的本体描述与意向构造[J]. 旅游学刊,2013,28(2):97-106.从更为基础的哲学角度研究旅游体验的本体具有重要意义,现象学为这种内在反思研究提供了有效方法。通过先验还原和本质直观,文章对于一次典型的观光旅游体验进行了现象学描述,发现原有的知觉、意义和情感体验分别转化为旅游世界的本真发现、符号意义的自在给予和角色转换的情感超越,此时旅游体验流显现出自由的本质。通过进一步的意向结构分析,旅游体验实际上是被意识所构造,由意向作用对感觉材料进行统握的结果。这种旅游体验的"构造"观也引发对于旅游理论和概念新的反思。

DOI

[Zhao Liu, Cheng Qi,Zhou Wuzhong.The ontology description and intention construct of tourism experience under phenomenology perspective. Tourism Tribune, 2013, 28(10): 97-106.]

[38]
徐嵩龄. 我国遗产旅游的文化政治意义[J]. 旅游学刊,2007,22(6): 48-52.本文提出一个我国遗产旅游界尚未关注的问题——遗产旅游的文化政治意义。文章首先讨论了我国遗产的文化政治价值，接着提出我国遗产旅游应当发挥的文化政治功能，最后分析了提高我国遗产旅游文化政治效果的必要举措。

DOI

[Xu Songling.Cultural and political implications of China’s heritage tourism. Tourism Tribune, 2007, 22(6): 48-52.]

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