| With the advancement of the development strategy of the western region in China, the western region, with such unique landscape resources as the natural landscape, folk customs and culture etc., attracts a large number of tourists. The western urbanization and national tourism promote and drive each other. Over the past 10 years, with the vigorous development of the western ethnic tourism, the place community gathered more and more investors, tourists and operators etc. As the main body of national tourism community structure, various interest groups not only take the place as the benefit gambling stage, but also take the place as its emotional sustenance. Due to the self-interest, experience, emotion and values, these groups hold different opinions about the community in terms of the tourism development planning, management and interest distribution, thus resulting in many problems and contradictions. To deeply understand causes of these problems and contradictions, it is necessary to study whether there exists difference among various interest correlation groups inside the tourism communities in terms of the community awareness, and also reasons accordingly, thus providing effective suggestions for the tourism community sustainable development.Community contain environment and people, different environment have different meaning for different people, so research on place meaning can help better to understand the values and meaning of community. This study take the concept of public participation in community tourism management, implement "FROM DOWN TO TOP "management mode, using semi-structured interviews and participatory mapping method for data collection, obtain the inner demands of different interest groups in community. This approach can combine space and attributes of place meaning very well, achieve place meaning’s space visualization. This research try to take different place meaning of different people as a breakthrough, quantify the place meaning and show its spatial structure with the approach of space qualitative analysis, finally, provide effective help to coordinate travel community’s conflicts. Community is a complex of the environment and people, and different groups endow different environments with different meanings, so the place meaning study can help better understand the value and meaning of the community. This study adopts the concept of public participation in community tourism management, promotes the "FROM DOWN TO UP" participation model, uses the semi-structured interview method and participatory mapping method for data collection, and extracts inner demands of different interest groups inside the community. This method can well realize the combination of the space and attribute of the community place meaning, and also realize the spatial visualization of place meaning. This study tries to take place meaning differences of various groups as the breakthrough point and combines the space qualitative analysis method to quantify the place meaning and show its spatial pattern at the same time, thus providing effective help for coordinating tourism community contradictions.The focus of such study is various groups’ perception towards Langmusi--one national tourism community, and its place meaning spatial structure differences. Firstly, in previous studies, the attention towards differences between various groups is obviously inadequate. The western region is the concentrated distribution area of minority in China, and there usually gather a number of ethnic groups in the same community, and with the development of tourism, more and more floating population pack into, thus complicating the community structure. Secondly, most previous studies on place meaning adopt the qualitative analysis method, which lacks the revelation of the spatial structure. Therefore, such paper selects the western national tourism community-Langmusi as the study area, selects such four groups as the place Tibetan residents, the Hui residents, external operators and tourists as the research object, and mainly adopts the co-occurrence analysis and social network analysis method to construct different groups’ spatial structure towards Langmusi perception, and then uses the space qualitative analysis to visualize the content gained by the qualitative root method, that is, reveal the spatial structure of the place meaning. It is found by the above-mentioned exploration that:First of all, due to the influence of respective cultural backgrounds and cognitive limits on these four groups, various perception space structures are formed:Tibetan residents form the dual core space structure with Geerdi Temple and Saichi Temple as the core, and the co-occurrence relation between Geerdi Temple and Saichi Temple is the closest; Hui residents form the radial space structure with Masjid as the core, the co-occurrence relation between Masjid and most sites is established; external operators form the surround space structure with the Grand Valley as the core, and the co-occurrence relation between Grand Valley and Sky-burial site, Red Stone mountain, and own Store etc. is established; tourists form the scatter type space structure with Sky-burial site as the main hot spot, in addition to Geerdi Temple-Saichi Temple, Geerdi Temple-Grand Valley, the co-occurrence relation between Sky-burial site-Saichi Temple and Grand Valley-Red Stone mountain is closer.Secondly, adopt the qualitative root method to encode four groups’cause narration for sites as:place characteristics, spirituality, group contact, emotion and experience, history and culture, environmental adaptation, tourism contact and negative perception. With the correspondence analysis between groups and place meaning, it is learned that four groups’representations towards eight kinds of place meanings have respective focus and stress, thus showing obvious differences:Tibetan residents mainly express these four kinds of place meanings as the spirituality, history and culture, group contact and place adaptation; travelers’these three kinds of place meanings as the place characteristics, history & culture and tourism contact are more; Hui residents and external operators’representations towards emotion and experience, negative perception, tourism contact and the environment adaptation are more.Thirdly, such study encodes eight kinds of place meanings and there exist eight kinds of spatial patterns correspondingly, place characteristic meaning is mainly distributed in the place scenic spots and cultural landscapes. Spiritual place meaning is mainly distributed in three monasteries and Sky-burial site etc. Emotion and experience meaning is mainly distributed in the area from Hui Village to Central Street. Group contact place meaning distribution range is very large, which spreads over the whole study area, and specifically speaking it is distributed in Masjid, Grand Valley, Central Street and front square of Hui Village etc. History and culture meaning is mainly distributed in the place traditional culture landscape and locations containing the culture legend. Environment adaptation meaning space distribution range is very scattered, and the distribution in Grand Valley and its surrounding area as well as the neighboring area around Central Street is the most centralized. Tourism contact meaning distribution range is small, which is mainly distributed in the place important scenic spots and tourism reception facilities departments. Negative perception meaning distribution involves new Masjid, Central Street, Bailong River and Sky-burial site etc. place meaning spatial patterns of four kinds of groups have some common distribution sites, such as, Geerdi Temple, Saichi Temple, Grand Valley etc., but, each group has its own unique meaning distribution sites, such as Tibetan residents’attention to place ecological cultural sites is the highest among four kinds of groups; Hui residents’ attention to Masjid is the highest among four kinds of groups, and it is worth noting that the place Tibetan residents do not focus on this site; external operators’attention to their own shops is the highest in three types of groups; travels’attention to Sky-burial site is higher than other three types of groups.Finally, place residents (Tibetan and Hui) rely on religion and community life to form the sense of place, while, outsiders (tourists and operators) mainly depend on the original ecological culture and livelihood to form the sense of place. There exists the competitive relation between outsiders and local residents towards the sense of place. Such place meaning competition reflects different people’s gambling about the local power and also becomes the motivation for Langmusi’s place identity change, which also provides a way for us to understand the complex social phenomenon in the local tourism development process. |
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