《景觀設(shè)計(jì)學(xué)》2018年第3期

俞孔堅(jiān)?復(fù)興古老智慧，建設(shè)綠色基礎(chǔ)設(shè)施——《景觀設(shè)計(jì)學(xué)》2018年第3期“主編寄語(yǔ)”

Green Infrastructure through the Revival of Ancient Wisdom, By Kongjian Yu

由鋼筋混凝土制成的灰色基礎(chǔ)設(shè)施盡管本意是連接我們所生活的世界，但很多時(shí)候卻扼殺了人類(lèi)與自然以及多種自然過(guò)程之間的深層聯(lián)系。而與之相對(duì)的綠色基礎(chǔ)設(shè)施或生態(tài)基礎(chǔ)設(shè)施則凝結(jié)著古代農(nóng)民的生態(tài)智慧。20多年來(lái)，我試圖復(fù)興這些古老的智慧，并把它們與現(xiàn)代科學(xué)技術(shù)相結(jié)合，以解決當(dāng)今城市的生態(tài)問(wèn)題。由此形成的解決方案既實(shí)施簡(jiǎn)單、造價(jià)低廉，又不失美觀，并已在中國(guó)及其他國(guó)家和地區(qū)的200余座城市中進(jìn)行了大規(guī)模應(yīng)用。

灰色基礎(chǔ)設(shè)施與破碎的連接

人們可能認(rèn)為，由于臉書(shū)和微信等社交工具的迅速發(fā)展，以及無(wú)處不在的高速公路和管道設(shè)施，我們所處的世界在網(wǎng)絡(luò)層面和物理層面的聯(lián)系都比以往更加緊密。然而事實(shí)并非如此。很多研究已經(jīng)表明，較之以往，人們與所屬社區(qū)更為脫離，鄰里之間或親屬之間亦愈發(fā)疏遠(yuǎn)。

在物理層面，供人們所棲居的景觀之間似乎存在著顯著關(guān)聯(lián)，例如，馬路連接著城鄉(xiāng)居民的住所；輸電線將發(fā)電站與單個(gè)家庭相連；排水管道連接起了廁所與污水處理廠；輸送飲用水的管道將水庫(kù)與廚房相連；發(fā)達(dá)的航運(yùn)網(wǎng)絡(luò)使得南半球的農(nóng)產(chǎn)品能夠迅速運(yùn)抵北半球的冰箱中；高速公路上運(yùn)載肥料和除草劑的卡車(chē)則將東部城市中的工廠與西部山區(qū)中種植稻谷的農(nóng)民連接起來(lái)……我們創(chuàng)造了一個(gè)緊密相連的世界，但這種聯(lián)系卻是脆弱的：景觀基質(zhì)及其無(wú)形的演變過(guò)程已變得支離破碎。水、營(yíng)養(yǎng)物質(zhì)、食物、能源、各類(lèi)物種及人類(lèi)之間不曾間歇的遷移和循環(huán)過(guò)程已被打破。與此同時(shí)，空氣、水、土壤、營(yíng)養(yǎng)物質(zhì)、各物種及人類(lèi)之間的隱形關(guān)聯(lián)也遭受了空前的不良擾動(dòng)。

以水資源為例，在中國(guó)，已有超過(guò)75％的地表水遭受污染，全國(guó)有近一半的城市面臨洪水和城市內(nèi)澇的威脅，存在缺水問(wèn)題的城市占比高達(dá)60%。華北平原的地下水位每年下降超過(guò)1m，過(guò)去50年間有50%的濕地消失。所有這些影響著城市和景觀的問(wèn)題—特別是與水循環(huán)相關(guān)的問(wèn)題—實(shí)際上是相互關(guān)聯(lián)的，但常規(guī)的解決方案卻是碎片化的、孤立的和單一的，即只注重修建灰色基礎(chǔ)設(shè)施。我們建設(shè)污水處理廠，清除了原本可以用作農(nóng)作物肥料的營(yíng)養(yǎng)物質(zhì)；我們每年花費(fèi)數(shù)十億美元建造防洪堤、大壩和管道以控制雨洪，但最終卻使得干旱、地下水位下降和棲息地消失等問(wèn)題更加嚴(yán)峻。南水北調(diào)工程修建了數(shù)千公里的溝渠，意在從水資源豐富的南方引水到干旱缺水的北方，但卻對(duì)長(zhǎng)江中下游地區(qū)的生態(tài)造成了極大的破壞；裝飾性花園與景觀以及農(nóng)田施肥過(guò)度，導(dǎo)致過(guò)剩的營(yíng)養(yǎng)物質(zhì)流入河流和湖泊，污染了整個(gè)水系統(tǒng)。以上問(wèn)題常見(jiàn)的解決方案依舊是片面的—修建污水處理廠。可污水處理廠凈水工序繁復(fù)且成本高昂，需要大量的能源（主要來(lái)自燃煤）來(lái)支持運(yùn)行，這只會(huì)使空氣污染和水污染問(wèn)題更加

嚴(yán)峻。

建設(shè)綠色基礎(chǔ)設(shè)施或生態(tài)基礎(chǔ)設(shè)施或許是更為合適的替代方案，它將在人與自然之間，以及多種自然過(guò)程和能量流動(dòng)過(guò)程之間建立起更為深層的連接。

農(nóng)民的古老智慧

人類(lèi)文化與自然之間永恒的相互依存關(guān)系顯著體現(xiàn)于農(nóng)民與農(nóng)田的聯(lián)系之中。因此，重建人與自然之間深刻聯(lián)系的另一種方法即是從農(nóng)民的智慧—造田、灌溉、施肥、種植和收獲中獲取靈感。幾千年來(lái)，這些農(nóng)業(yè)生產(chǎn)活動(dòng)在有效地維持人類(lèi)生存和繁衍的同時(shí)，也已經(jīng)大規(guī)模改變了景觀。

其中一類(lèi)典型的農(nóng)民智慧是采用土方挖填（隨挖隨填）的方法造田。作為農(nóng)務(wù)活動(dòng)的一環(huán)，挖方和填方應(yīng)被視為一個(gè)整體，而不是兩道分開(kāi)的工序，這意味著農(nóng)耕過(guò)程中的土方工程都是現(xiàn)場(chǎng)即時(shí)行為，它最大限度地降低了勞動(dòng)力成本，減少了現(xiàn)場(chǎng)物料運(yùn)輸量，因此，對(duì)該地區(qū)自然過(guò)程和格局的影響也降至最低。世界范圍內(nèi)幾乎所有地區(qū)的農(nóng)民都采用這種方法，將不適合耕種的環(huán)境轉(zhuǎn)變?yōu)榭缮a(chǎn)和宜居的景觀。

第二類(lèi)古老的農(nóng)民智慧蘊(yùn)含在水資源管理和田地灌溉中。當(dāng)代農(nóng)業(yè)和城市綠化中的灌溉主要通過(guò)埋入地下的管道和水泵系統(tǒng)來(lái)實(shí)現(xiàn)，灌溉過(guò)程既不受周邊地形的影響，也不涉及水資源的可利用與否。而傳統(tǒng)農(nóng)耕的灌溉方式卻深深扎根于自然過(guò)程和格局之中。數(shù)千年的農(nóng)業(yè)生產(chǎn)經(jīng)驗(yàn)使得灌溉成為了農(nóng)業(yè)社會(huì)中最先進(jìn)的技術(shù)之一。利用重力作用灌溉是一種高超的智慧，在這一過(guò)程中，自然與微妙的人為干預(yù)之間的平衡能夠?qū)⒖茖W(xué)知識(shí)轉(zhuǎn)化為一種藝術(shù)形式或社區(qū)建設(shè)的互動(dòng)媒介，甚至是精神力量。

第三類(lèi)農(nóng)民智慧是施肥。這是傳統(tǒng)農(nóng)業(yè)系統(tǒng)中一個(gè)神奇的組成部分，是閉合人類(lèi)生產(chǎn)和生活材料之循環(huán)過(guò)程的關(guān)鍵環(huán)節(jié)。來(lái)自人類(lèi)生活和畜牧養(yǎng)殖的所有廢棄物及植物材料都可作為肥料回收利用。但這種養(yǎng)分循環(huán)系統(tǒng)在城市化和工業(yè)化環(huán)境中已遭破壞。以往農(nóng)民眼中的肥料如今卻被定義為河湖“污染物”。

第四類(lèi)農(nóng)民智慧來(lái)自于農(nóng)業(yè)種植和收獲實(shí)踐。與園藝中注重裝飾效果的種植和修剪不同，農(nóng)業(yè)種植方法更加注重作物的產(chǎn)量。在農(nóng)業(yè)種植過(guò)程中，首先需要播種，接下來(lái)的管理過(guò)程則遵循大自然的節(jié)律，以求適應(yīng)于周?chē)沫h(huán)境和條件。同時(shí)，傳統(tǒng)農(nóng)業(yè)經(jīng)濟(jì)自給自足的性質(zhì)也要求每個(gè)家庭種植糧食、蔬菜、水果，以及可加工成纖維、藥材、木材、燃料，甚至肥料等的多種作物。這些作物的產(chǎn)量需與各個(gè)家庭的季節(jié)性需求成正比，并且不應(yīng)逾越自然承載力和人的能力范圍。而農(nóng)業(yè)活動(dòng)中收獲的意義也遠(yuǎn)不止于食物和產(chǎn)品的生產(chǎn)本身，它在保育土壤、凈化水質(zhì)、保持土壤健康等方面均成效不凡。換言之，農(nóng)田是凈生產(chǎn)者，而非能源和資源的凈消費(fèi)者。

盡管這并不意味著我們應(yīng)該放棄舒適的城市生活，回歸較為原始的農(nóng)業(yè)生產(chǎn)生活，但傳統(tǒng)農(nóng)民的生產(chǎn)和生活方式中所蘊(yùn)含的智慧是重塑自然與人類(lèi)需求之間關(guān)系、平衡自然過(guò)程和文化干預(yù)的根本基礎(chǔ)，它們將幫助恢復(fù)人與自然的和諧關(guān)系。

復(fù)興古老智慧，建設(shè)綠色基礎(chǔ)設(shè)施

試想一下，如果我們不通過(guò)管道和水泵排走雨水，而是借鑒農(nóng)民在造田過(guò)程中運(yùn)用的古老智慧來(lái)打造城市雨水管理系統(tǒng)，營(yíng)造能留住雨水的綠色海綿，創(chuàng)造多樣的棲息地，補(bǔ)給地下水，我們的城市會(huì)有怎樣的面貌？通過(guò)這種方法，城市綠地將變?yōu)榭捎糜谡{(diào)節(jié)城市環(huán)境、提供多種生態(tài)系統(tǒng)服務(wù)的生態(tài)基礎(chǔ)設(shè)施，賦予城市韌性以應(yīng)對(duì)洪澇和干旱等災(zāi)害；人們?cè)诔鞘兄屑纯色@取潔凈的水源和食物；生物多樣性大幅提高；城市居民可以在綠地系統(tǒng)中慢跑、通勤和休憩；房地產(chǎn)價(jià)值也會(huì)因優(yōu)美的自然環(huán)境和更多接觸自然的機(jī)會(huì)而相應(yīng)升高。這就是過(guò)去20多年里我們?cè)谠S多城市所做的嘗試—將原有城市改造成海綿城市。

試想一下，如果我們不再使用堅(jiān)硬的混凝土防洪高墻，而重拾農(nóng)民的古老智慧，在河岸構(gòu)建由植被覆蓋的梯田，以適應(yīng)水流的起伏變化，我們的城市將會(huì)如何？諸如陂塘、低堰等生態(tài)友好型舉措有助于減緩水流，讓自然實(shí)現(xiàn)自我滋養(yǎng)；同時(shí)，植被和野生動(dòng)物在多樣化的棲息地中繁育生長(zhǎng)，并通過(guò)生物過(guò)程吸收養(yǎng)分！這就是我們?cè)谠S多中國(guó)城市中為修復(fù)母親河所做的嘗試。

試想一下，如果富營(yíng)養(yǎng)化的河湖可以通過(guò)作為生活基礎(chǔ)設(shè)施的景觀進(jìn)行清潔—就像農(nóng)民回收有機(jī)廢物一樣，而無(wú)需利用污水處理廠這類(lèi)昂貴的設(shè)施來(lái)去除營(yíng)養(yǎng)物質(zhì)，我們的城市將會(huì)如何？在獲取潔凈水源的同時(shí)，植被的生長(zhǎng)也會(huì)更加繁茂，當(dāng)?shù)氐纳锒鄻有詫?huì)大幅改善，同時(shí)為城市居民開(kāi)辟大量休憩空間。如此，城市綠地將成為能源和水資源的生產(chǎn)者，而非消費(fèi)者。這就是我們?yōu)榫徑馑廴締?wèn)題而創(chuàng)造的生命的景觀。

試想一下，如果工業(yè)棕地能夠通過(guò)自然過(guò)程變?yōu)榫G意盎然的城市綠地，其間借鑒古老智慧構(gòu)建的陂塘－堰壩系統(tǒng)可用于收集雨水（而非通過(guò)管道排放）、滋養(yǎng)植被，被污染的土壤也在這一過(guò)程中得以修復(fù)，那么我們的城市將會(huì)如何？與此同時(shí)，工業(yè)構(gòu)筑物也將作為文化遺產(chǎn)保留在城市肌理中。由此，一種極具特色的景觀應(yīng)運(yùn)而生，它既包含生機(jī)勃勃的鄉(xiāng)土植被，又便于人們觸摸過(guò)去的記憶。這對(duì)城市居民而言有著極大的吸引力，不僅因?yàn)樗拿利?，也因?yàn)樗诔鞘兄斜Ａ袅硕鄻拥囊吧鼩庀ⅰ＿@就是我們?cè)诠I(yè)城市中所做的努力。

試想一下，如果我們將一些城市土地恢復(fù)為生產(chǎn)性景觀，而不是昂貴的草坪或觀賞花園，那么食物將不再需要長(zhǎng)途運(yùn)輸便可輕易獲得，那時(shí)，我們的城市將會(huì)如何？讓水稻、向日葵和豆類(lèi)在城市中生長(zhǎng)，讓太陽(yáng)和月亮告訴人們播種和收獲的時(shí)間，讓城市居民注意到節(jié)律的變化，讓年輕人了解作物生長(zhǎng)的過(guò)程，讓莊稼的美麗得到欣賞！這不僅能使我們的城市更加豐產(chǎn)和可持續(xù)，而且還滋養(yǎng)了一種新的美學(xué)和新的關(guān)于土地和食物的倫理。這就是我們?cè)谝恍┲袊?guó)城市中所做的嘗試。

通過(guò)重拾造田、灌溉、施肥、種植和收獲等古老農(nóng)業(yè)智慧，并將這些智慧與當(dāng)代科學(xué)及藝術(shù)相結(jié)合，我們能夠建立一種新型基礎(chǔ)設(shè)施—以自然為本的、替代傳統(tǒng)灰色基礎(chǔ)設(shè)施的綠色基礎(chǔ)設(shè)施—以解決當(dāng)今城市環(huán)境所面臨的各種問(wèn)題，尤其是與水資源管理相關(guān)的問(wèn)題。人類(lèi)與自然的相處是一門(mén)生存的藝術(shù)，它應(yīng)當(dāng)成本低廉又簡(jiǎn)便易行、愜意而美好。

_注釋

_{本文根據(jù)作者在美國(guó)藝術(shù)與科學(xué)院院士大會(huì)上的特邀報(bào)告整理而成，英文原文發(fā)表于2017年《美國(guó)藝術(shù)與科學(xué)學(xué)院公報(bào)》中。}

Gray infrastructures made of steel and concrete, which we built to connect our physical world, are fragile constructs that are destroying the real and deep connections between human beings and nature, and among various natural processes and flows. The alternative is green infrastructure or ecological infrastructure, the construction of which can be inspired by the ancient wisdom of peasantry. For the past twenty years, I have tried to revive such wisdoms, and combine them with modern sciences and technologies to solve some of the most vexed environmental problems in today’s cities, particularly around water. The solutions are simple, inexpensive, and beautiful, and have been applied on a massive and extensive scale in over two hundred cities in China and beyond.

Gray Infrastructure and Broken Connections

Some people may think that our world, through built infrastructure, is more connected digitally and physically than ever before: we have Facebook and WeChat on the one hand, and ubiquitous highways and pipelines on the other. But actually the opposite is true. Research has proved that more than ever we are disconnected from the communities we belong to, and we have alienated ourselves from our neighbors and from those we love.

Physically, the landscapes that we inhabit are visibly interconnected: motorways connect urban and rural settlements; power lines that transport energy connect power stations to individual families; pipelines that drain waste water connect our toilets to sewage treatment plants; aqueducts that transport drinking water connect reservoirs to our kitchens; airlines that transport food connect the farm in the southern hemisphere to the refrigerators in the north; trucks that carry fertilizers and herbicides on the highways connect city factories in the east with the peasants who farm in the rice paddies in the mountainous west. We have created a connected world, but these connections are false: the landscape matrix and its invisible processes are fragmented and disconnected. The movement and cycles of water, nutrients, food, energy, species, and people are broken. The interconnected relationship between air, water, soil, nutrient, species, and people is being disturbed, and in a harmful way, more than ever before.

Let me offer an example concerning water. Over 75 percent of the surface water in China is polluted; half of China’s cities are facing floods and urban inundation; and over 60 percent of China’s cities do not have enough water for drinking and for other uses. The groundwater table in the North China Plain drops over one meter each year; and over 50 percent of the wetland habitats have been lost in the past fifty years. All these water-cycle related issues that impact our cities and our landscapes are actually interconnected, but the conventional infrastructural solutions designed to solve these problems are fragmented, isolated, and single-minded. We build water treatment plants to remove the nutrients that could be used in fertilizers for farming; billions of dollars are spent yearly on the construction of concrete dikes, dams, and pipes to control floods and stormwaters, but these structures eventually result in fiercer droughts, declines in groundwater levels, and habitat loss; a thousand-mile-long aqueduct built to divert water from Southern to Northern China caused serious damage to the ecosystem in the lower and middle reaches of the Yangtze River Basin; ornamental gardens and landscapes as well as agricultural fields are over-fertilized and all those nutrients flush into the water system, polluting the rivers and the lakes. And again, the conventional solution is single-minded-build expensive water treatment plants that consume huge amounts of energy (mainly from coal burning) to operate, which in turn create more air pollution and water pollution.

An alternative solution might be the construction of green infrastructure, or ecological infrastructure, which creates a deep and true connection between man and nature and among various natural processes and flows.

The Ancient Wisdom of Peasantry

The connections between peasants and their farmlands demonstrate the timeless interdependence of human culture and nature. One alternative to rebuilding deep connections between human beings and nature and among various natural processes comes from the wisdoms of peasantry, such as field-making, irrigating, fertilizing, growing, and harvesting, which have transformed landscapes on a large scale and sustained humanity for thousands of years.

One category of peasantry wisdom is the making of fields through a cut-and-fill action. The peasants’ approach to cut and fill is one integrated action, meaning the earthworks created for farming happen on-site, with minimum costs for labor and minimum material transportation. It has, therefore, a minimum impact on the natural processes and patterns in the region. This tactic has been implemented by peasants in almost all parts of the world as a way to transform their otherwise unsuitable environments into productive and livable landscapes.

The second category of ancient peasantry wisdom lies in managing water and irrigating the fields. Modern methods of irrigation used in both farming and landscaping are represented by a system of pipes and pumps that is nearly invisible. It does not relate to surrounding terrain and available water resources. The peasants’ approach to irrigation is deeply rooted in natural processes and patterns. Thousands of years of farming experience has made irrigation one of the most sophisticated techniques in agricultural societies. The use of gravity to irrigate the field requires precise knowledge, and the harmony between nature and subtle human intervention can turn such a serious science into an art form, an interactive medium of community building, and even a spiritual force.

The third category of peasantry wisdom is fertilizing. It is a magical component of traditional farming and a critical link, closing the circle by reusing the materials of human living. All wastes from humans and domestic animals as well as vegetative materials are recycled into fertilizers. Such a nutrient cycle is broken in our urbanized and industrialized settings. What peasants call fertilizers is today defined as “pollutants” in our lakes and rivers.

The fourth category of peasantry wisdom is growing and harvesting. Unlike planting and pruning in gardening to create a pleasant ornamental form, the peasants’ approach to planting is focused on productivity. Planting begins with the sowing of seeds, and the management process follows nature’s rhythm as a strategy of adaptation to the surrounding climate and conditions. Again, the self-sufficient nature of ancient agricultural economies requires each household to grow diverse crops, including grains, vegetables, and fruits, and those which could be processed into fibers, medicines, timber, fuel, and even fertilizers proportionately to families’ seasonal needs, and within the limits of nature and human capabilities. The meaning of harvest goes far beyond the production of foods and products. Harvests are productive in terms of their capacity to enrich the soil, purify the water, and make the land healthy. In other words, the peasants’ fields are net producers instead of net consumers of energy and resources.

This is not to say that one should give up the comfort of urbanization and go back to a peasant’s primitive life. These essential features of peasantry illuminate the underlying basis for rebuilding the connections between nature and human desires and balancing natural processes and cultural intervention, and help us reclaim the harmonious relationships between human beings and nature.

Revival of the Ancient Wisdom to Create an Alternative Infrastructure

Imagine what our cities would look like if we did not drain rainwater away through pipes and pumps, but instead used the ancient wisdom of peasantry in field-making to create a green sponge in the city that retains the rainwater, supporting diverse habitats and recharging the aquifer. In this way, the green spaces in the city become an ecological infrastructure that provides multiple ecosystem services, regulating the urban environment to be resilient to flood or drought and allowing clean water and food to be produced right in the middle of the city. Biodiversity would be enhanced dramatically; urban residents would have a green network for jogging, commuting, and relaxing; and real estate values would increase because of the beauty of, and access to, nature! That is what we have tried to do in many cities in the past twenty years: to transform the city into a sponge city.

Imagine what our cities would look like if we abandon the high and rigid concrete flood walls, and instead revive the ancient wisdom of peasantry and create vegetated terraces at the river banks that adapt to the up and down of the water flow. Eco-friendly solutions like ponds and low weirs are designed to slow down the flow of water and let nature take time to nourish itself, so that diverse habitats can be created that enrich vegetation and wild life, allowing nutrients to be absorbed by the biological processes! That is what we have done to restore rivers and lakes in many Chinese cities.

Imagine what our cities would look like if the nutrient-rich (eutrophic) river and lake water could be cleansed through the landscape as a living system, in the way that peasants have recycled organic waste, instead of using expensive sewage plants to remove the nutrients. We could produce clean water and nourish the lush vegetation. Native biodiversity could be improved. We could turn recreational spaces into urban parks and, in this way, urban green spaces could become producers instead of consumers of energy and water. That is what we have done to transform polluted water bodies into landscapes as living systems.

Imagine what our cities would look like if industrial brown fields are recovered by the processes of nature, where the ancient wisdom of the pond-and-dyke system is adapted to create a terrain that collects rainwater (instead of draining it away through pipes) and initiates the evolution of a plant community, remediating the contaminated soil during this process. At the same time, the industrial structures are preserved as sites of cultural heritage in the city. A unique landscape is created, featuring dynamic native vegetation and a touchable memory of the past, which attract urban residents for its beauty as well as the diverse wild life. This is what we have done in several industrial cities.

Imagine what our cities would look like if we turn some of the urban land back into productive landscapes instead of into expensive lawns or ornamental gardens, so that the long-distance transportation of food can be reduced. Let the rice, sunflowers, and beans be grown in the city, let the sun and moon tell the time for sowing and harvesting, let the seasonal changes be noticed by the urban residents, let the process of food growing be known to the young, and let the beauty of crops be appreciated! This will not only make our city more productive and sustainable, but nourish a new aesthetic and a new ethics of land and food. This is what we have done in some Chinese cites.

By reviving the ancient wisdoms of field making, irrigating, fertilizing, growing, and harvesting, and integrating these wisdoms with the contemporary sciences and arts, we are able to build alternative infrastructures, nature-based green infrastructures to replace the conventional gray infrastructures, to solve some of the problems in today’s urban environment, particularly around water. Living with nature is inexpensive and easy, comfortable and beautiful, and is an art of survival.

_Note

_{This article was first published in the American Academy of Arts and Sciences Bulletin in 2017.}

主編寄語(yǔ)

復(fù)興古老智慧，建設(shè)綠色基礎(chǔ)設(shè)施（俞孔堅(jiān)）

論文

北大景觀對(duì)于中國(guó)傳統(tǒng)生態(tài)智慧及其復(fù)興的研究（張蕾）

觀點(diǎn)與評(píng)論

重拾傳統(tǒng)智慧（楊庭碩）

關(guān)注生態(tài)人類(lèi)學(xué)，重視文化適應(yīng)研究（尹紹亭）

部落文明視角下的建造實(shí)踐（謝英?。?/p>

生態(tài)實(shí)踐中的傳承與創(chuàng)新——中國(guó)城市科學(xué)研究會(huì)景觀學(xué)與美麗中國(guó)建設(shè)專(zhuān)業(yè)委員會(huì)座談會(huì)紀(jì)實(shí)（《景觀設(shè)計(jì)學(xué)》編輯部）

主題實(shí)踐

荷蘭馬肯湖-瓦登海項(xiàng)目：探索自然的建造（熊亮，瑞克·德·菲索）

應(yīng)對(duì)環(huán)境變化的多功能濕地設(shè)計(jì)——三峽庫(kù)區(qū)漢豐湖芙蓉壩灣濕地生態(tài)系統(tǒng)建設(shè)（袁嘉，袁興中，王曉峰，熊森，劉楊靖）

從棚戶(hù)區(qū)的灰色地帶到新城區(qū)的韌性濕地——海南三亞?wèn)|岸濕地公園（拜真，俞文宇，張喻，董恬祎，林國(guó)雄）

江蘇省南通市石港鎮(zhèn)鄉(xiāng)村河道生產(chǎn)性景觀設(shè)計(jì)（金晶，江麗，黃奕涵，華莎）

探索與過(guò)程

萌發(fā)的混合景觀與新鄉(xiāng)土景觀（丹尼·卡爾森）

游耕農(nóng)民的地方性知識(shí)和可持續(xù)土地利用的挑戰(zhàn)：老撾北部流域管理項(xiàng)目的經(jīng)驗(yàn)與教訓(xùn)(里見(jiàn)·東)

簡(jiǎn)訊

【中文刊名】《景觀設(shè)計(jì)學(xué)》——傳統(tǒng)智慧與生態(tài)重建

【英文刊名】Landscape Architecture Frontiers ? Traditional Wisdom and Ecological Restoration

【作者】張蕾（Lei ZHANG），楊庭碩（Tingshuo YANG），尹紹亭（Shaoting YIN）等

【出版社】高等教育出版社有限公司

【頁(yè)碼】158頁(yè)彩色印刷

【刊號(hào)】ISSN 2096-336X

【出版日期】2018年6月

【定價(jià)】58.00元

北大景觀對(duì)于中國(guó)傳統(tǒng)生態(tài)智慧及其復(fù)興的研究

LA PKU’s Research on China’s Traditional Eco-Wisdom and Related Application in Contemporary Landscape Planning and Design

作者：張蕾 Lei ZHANG

摘要

自1997年起，北大景觀研究團(tuán)隊(duì)對(duì)中國(guó)傳統(tǒng)生態(tài)智慧及其復(fù)興開(kāi)展了一系列研究。本文首先梳理了這些研究的背景和發(fā)展歷程：早期的研究主要關(guān)注“風(fēng)水”和鄉(xiāng)土景觀，源于在規(guī)劃設(shè)計(jì)實(shí)踐中理解和回應(yīng)地方自然與人文過(guò)程；2006年，俞孔堅(jiān)提出景觀設(shè)計(jì)學(xué)是一門(mén)“生存的藝術(shù)”的學(xué)科定位，推進(jìn)了對(duì)傳統(tǒng)“生存的藝術(shù)”的研究及其復(fù)興，旨在為當(dāng)代景觀設(shè)計(jì)學(xué)尋找歷史根基，并將研究成果用于解決當(dāng)代生態(tài)環(huán)境問(wèn)題；2014年，“生存的藝術(shù)”的研究被進(jìn)一步推進(jìn)到對(duì)中國(guó)傳統(tǒng)景觀“深邃之形”的探索，即從形式語(yǔ)言與微觀和場(chǎng)地尺度的設(shè)計(jì)策略等角度深入研究傳統(tǒng)景觀，從中提煉出可用于當(dāng)代景觀設(shè)計(jì)的語(yǔ)言。在此基礎(chǔ)上，本文回顧總結(jié)了北大景觀在過(guò)去20年間取得的主要研究成果，包括傳統(tǒng)農(nóng)業(yè)景觀、鄉(xiāng)土聚落、傳統(tǒng)水適應(yīng)性景觀三個(gè)方面。

關(guān)鍵詞

北大景觀；生態(tài)智慧；景觀規(guī)劃設(shè)計(jì)；鄉(xiāng)土景觀；生存的藝術(shù)；水適應(yīng)性景觀

Abstract 

Since 1997, LA PKU has conducted a series of studies on China’s traditional ecological wisdom and related application in contemporary landscape planning and design. This paper first reviews the background and the course of LA PKU’s research: In early years, they studied on Feng-shui and vernacular landscapes that stemmed from their understanding and response to local natural and human processes in planning and design practice; In 2006, Kongjian Yu proposed the concept that Landscape Architecture is a discipline concentrating on the art of survival, which has greatly promoted the study and revival of traditional eco-wisdom, not only providing a historical base for the modern development of Landscape Architecture, but also applying the research results in responding to contemporary environmental and ecological problems; In 2014, developed upon the achievement on the art of survival, LA PKU further explored the deep form of China’s traditional landscapes by studying local spatial forms and design strategies on micro- and site-scales and translating such ecological solutions into China’s contemporary landscape design. The paper also reviews on LA PKU’s important research results over the past two decades, including traditional agricultural landscapes, vernacular settlements, and traditional water-adaptive landscapes.

Key words

LA PKU; Ecological Wisdom; Landscape Planning and Design; Vernacular Landscape; Art of Survival; Water-Adaptive Landscape

重拾傳統(tǒng)智慧

Adapting Traditional Wisdom for Present-day Use

作者：楊庭碩 Tingshuo YANG

摘要

受訪人楊庭碩為人類(lèi)學(xué)和民族學(xué)專(zhuān)家，其從人類(lèi)社會(huì)發(fā)展的視角出發(fā)，對(duì)傳統(tǒng)進(jìn)行了定義和解讀，同時(shí)指出傳統(tǒng)包括三個(gè)層次，即與無(wú)機(jī)自然相關(guān)的傳統(tǒng)、與有機(jī)生態(tài)系統(tǒng)相關(guān)的傳統(tǒng)，以及與社會(huì)人文相關(guān)的傳統(tǒng)，并強(qiáng)調(diào)這三個(gè)層次各有各的發(fā)展規(guī)律與延續(xù)周期，但又會(huì)相互影響。而后，受訪人對(duì)傳統(tǒng)知識(shí)和傳統(tǒng)智慧進(jìn)行了辨析，認(rèn)為傳統(tǒng)智慧維度復(fù)雜、內(nèi)容豐富，我們需要以辯證發(fā)展觀來(lái)審視傳統(tǒng)智慧的意義，并說(shuō)明了在科學(xué)持續(xù)發(fā)展、技術(shù)不斷推陳出新的今天強(qiáng)調(diào)傳統(tǒng)智慧的意義。最后，受訪人指出，傳統(tǒng)智慧對(duì)當(dāng)今的環(huán)境建設(shè)具有積極貢獻(xiàn)，這些智慧不僅需要積累和傳承，更需要弘揚(yáng)和創(chuàng)新，以在生態(tài)文明建設(shè)中獲得新的適用可能，這一點(diǎn)尤為緊迫和必要。

關(guān)鍵詞

傳統(tǒng)智慧；知識(shí)；人類(lèi)社會(huì)發(fā)展；生態(tài)文明建設(shè)

Abstract 

Tingshuo Yang, the interviewee, is an anthropologist and ethnologist. He defines traditions from a perspective of human society development and points out that there are three spheres of traditions, including the ones respectively related to inorganic nature, organic ecosystems, and social customs. Traditions in such three spheres are under independent development laws and cycles, while influencing each other. The interviewee also distinguishes traditional knowledge from traditional wisdom and emphasizes that traditional wisdom is complex in dimensions and rich in contents which requires us to examine and define traditional wisdom with a dialectical, developing outlook. He further underlines the significance of applying the wisdoms in traditions though under nowadays unceasing scientific and technological advance. Finally, Yang argues that how to reactivate and apply such wisdoms for present-day use is one of the pressing and necessary tasks that we are facing today.

Key words

Traditional Wisdom; Knowledge; Human Social Development; Ecological Civilization Construction

關(guān)注生態(tài)人類(lèi)學(xué)，重視文化適應(yīng)研究

Learning from Ecological Anthropology and Acculturation Studies

作者：尹紹亭 Shaoting YIN

摘要

從人種學(xué)、地理學(xué)、民族學(xué)、人類(lèi)學(xué)，到文化生態(tài)學(xué)，再到生態(tài)人類(lèi)學(xué)，這些關(guān)注人與自然關(guān)系的學(xué)科隨時(shí)代更迭而逐漸發(fā)展和演變。以“生態(tài)系統(tǒng)”理論為分析研究工具、“文化適應(yīng)”概念為核心的生態(tài)人類(lèi)學(xué)長(zhǎng)期以來(lái)聚焦于封閉地域的地方性知識(shí)，并整理出了一系列文化適應(yīng)的傳統(tǒng)知識(shí)和智慧。在高速發(fā)展的時(shí)代背景下，無(wú)論是作為生態(tài)人類(lèi)學(xué)研究成果的地方性知識(shí)，還是該學(xué)科自身的研究方法都面臨著挑戰(zhàn)。在訪談中，受訪人尹紹亭為我們厘清了生態(tài)人類(lèi)學(xué)的起源與內(nèi)涵，并強(qiáng)調(diào)在新時(shí)代背景下，我們應(yīng)深入發(fā)掘各民族傳統(tǒng)適應(yīng)方式的精華，努力傳承地方性知識(shí)和智慧，同時(shí)，其也對(duì)生態(tài)人類(lèi)學(xué)的發(fā)展方向給予了建議。

關(guān)鍵詞

生態(tài)人類(lèi)學(xué)；文化適應(yīng)；地方性知識(shí)；環(huán)境；傳統(tǒng)

Abstract 

Disciplines from Ethnography, Geography, Ethnology, and Anthropology to Cultural Ecology and Ecological Anthropology have studied the development of human-nature relationships. Ecological Anthropology, which takes ecosystem theories as the analysis tools and acculturation as the core concept, has concentrated on the local knowledge of enclosed territories and the traditional knowledge and wisdom of acculturation. In an era of rapid-development, the local knowledge brought to light by Ecological Anthropology, and the discipline itself, are faced with challenges. The interviewee, Shaoting Yin, clarified the origins and scope of Ecological Anthropology and emphasized the efforts that should be made to understand how accrued local knowledge can be passed down. He also suggested how Ecological Anthropology can continue to develop and change.

Key words

Ecological Anthropology; Acculturation; Local Knowledge; Environment; Tradition

部落文明視角下的建造實(shí)踐

Construction Practices from the Perspective of Tribal Civilization

作者：謝英俊 Ying-Chun HSIEN

摘要

本次訪談圍繞鄉(xiāng)村建房實(shí)踐及對(duì)部落文明的討論展開(kāi)。受訪人謝英俊以河南省蘭考縣合作建房項(xiàng)目及四川省茂縣楊柳村震后重建項(xiàng)目為例，闡釋了可持續(xù)性這一建造核心原則和居民參與的重要性。他認(rèn)為在部落文明的視角下，從“匱乏”的維度出發(fā)，遵循設(shè)計(jì)師主體弱化的原則，采用開(kāi)放系統(tǒng)、簡(jiǎn)單技術(shù)，以及數(shù)碼化的方法，可以促進(jìn)公眾參與，并更好地利用傳統(tǒng)智慧進(jìn)行建筑營(yíng)造和社會(huì)構(gòu)建。

關(guān)鍵詞

匱乏；可持續(xù)性；傳統(tǒng)；部落文明；數(shù)碼化；公眾參與

Abstract 

This interview discusses the practice of house building in rural areas and opinions of tribal civilization. Through cooperative building projects in Lankao County, He’nan Province and post-earthquake reconstruction in Yangliu Village of Mao County, Sichuan Province, Ying-Chun Hsieh, the interviewee, explained the importance of sustainability, which is the core principle of construction, and the public participation in community rebuilding. He believed that, from the perspective of tribal civilization and the dimension of scarcity, by reducing the importance of the “expert” designer, and adopting open system, simple techniques, and digitalized approaches, public participation could be promoted and a better integration of traditional wisdom in building and society construction could be achieved.

Key words

Scarcity; Sustainability; Tradition; Tribal Civilization; Digitalization; Public Participation

生態(tài)實(shí)踐中的傳承與創(chuàng)新——中國(guó)城市科學(xué)研究會(huì)景觀學(xué)與美麗中國(guó)建設(shè)專(zhuān)業(yè)委員會(huì)座談會(huì)紀(jì)實(shí)

Inheritance and Innovation in Ecological Practice — Report on the Forum of the Committee of Landscape Architecture, Chinese Society for Urban Studies

作者：《景觀設(shè)計(jì)學(xué)》編輯部 Landscape Architecture Frontiers

摘要

2018年1月21日，中國(guó)城市科學(xué)研究會(huì)景觀學(xué)與美麗中國(guó)建設(shè)專(zhuān)業(yè)委員會(huì)座談會(huì)于北京大學(xué)建筑與景觀設(shè)計(jì)學(xué)院舉辦。來(lái)自景觀、生態(tài)、水利、規(guī)劃等領(lǐng)域的30余位學(xué)者、設(shè)計(jì)師、教育者及其他從業(yè)人士參加了會(huì)議，并圍繞美麗中國(guó)建設(shè)、生態(tài)文明建設(shè)、景觀設(shè)計(jì)學(xué)科建設(shè)、行業(yè)融合等議題展開(kāi)討論。座談會(huì)最終達(dá)成共識(shí)，提出了跨界生態(tài)實(shí)踐的迫切性和必要性，同時(shí)探討了在教育和實(shí)踐層面跨界的難點(diǎn)與問(wèn)題——不同行業(yè)的優(yōu)勢(shì)、職責(zé)以及在“跨界”中的作用尚不明確，學(xué)科教育也未能很好地構(gòu)建并明晰自身的核心競(jìng)爭(zhēng)力——呼吁應(yīng)積極促進(jìn)學(xué)科與行業(yè)融合，使其適應(yīng)當(dāng)代需求。

關(guān)鍵詞

景觀設(shè)計(jì)學(xué)；美麗中國(guó)；生態(tài)文明建設(shè)；跨學(xué)科協(xié)作；行業(yè)融合

Abstract 

On January 21, 2018, the Forum of the Committee of Landscape Architecture, Chinese Society for Urban Studies was held at the College of Architecture and Landscape in Peking University. More than 30 participants from the fields of landscape, ecology, water management, and planning exchanged ideas on the current Beautiful China and Ecological Civilization Construction movements, as well as the development of Landscape Architecture and interdisciplinary and multi-professional collaborations. A consensus on the urgency and necessity of collaborative ecological practices, while an acknowledgement on the difficulties of such work, was reached. Specifically, problems of competitiveness and responsibility remain in the interdisciplinary practice; and the discipline of landscape architecture currently fails to identify its strengths. Thus, landscape architecture needs to actively promote disciplinary and industrial integration to meet contemporary needs.

Key words

Landscape Architecture; Beautiful China; Ecological Civilization Construction; Interdisciplinary Collaboration; Cross-industry Collaboration

荷蘭馬肯湖-瓦登海項(xiàng)目：探索自然的建造

Marker Wadden, The Netherlands: A Building-with-Nature Exploration

作者：熊亮，瑞克·德·菲索 Liang XIONG，Rik de VISSER

摘要

荷蘭馬肯湖－瓦登海項(xiàng)目實(shí)現(xiàn)了傳統(tǒng)智慧與前沿技術(shù)之間的平衡。一方面，基于圩田模式這一荷蘭傳統(tǒng)的共識(shí)式?jīng)Q策模式，多個(gè)公共和私營(yíng)部門(mén)聯(lián)合制定出了馬肯湖－瓦登海項(xiàng)目計(jì)劃；另一方面，該項(xiàng)目在設(shè)計(jì)思想及技術(shù)方面進(jìn)行了大膽探索，并利用創(chuàng)新技術(shù)和自然進(jìn)程建造出了新的自然。馬肯湖－瓦登海項(xiàng)目在這個(gè)氣候急劇變化的時(shí)代具有重要意義，其濕地設(shè)計(jì)與建造將有助于可持續(xù)水資源管理，改善當(dāng)?shù)厣鷳B(tài)系統(tǒng)，并增強(qiáng)處于暴雨和洪水威脅中的河流三角洲地區(qū)的韌性。

關(guān)鍵詞

馬肯湖；圩田模式；淤泥；群島；自然建造；棲息地修復(fù)；研究式設(shè)計(jì)

Abstract 

The Marker Wadden finds a good balance between traditional wisdom and technology advance. On the one hand, based on the polder model, a traditional consensus way of planning and decision-making in the Netherlands, the Marker Wadden project is created by an alliance of both public and private bodies sitting together and their opinions acknowledged. On the other hand, it boldly explores in both philosophy and technique, and a new nature has been achieved by using innovative techniques and natural processes. Marker Wadden will be of great importance in a time of climate change. Wetland design and construction can contribute to sustainable water management, improve local ecosystems, and provide greater resilience of river deltas in storms and floods.

Key words

The Markermeer; Polder Model; Silt; Archipelago; Building with Nature; Habitat Restoration; Design by Research

應(yīng)對(duì)環(huán)境變化的多功能濕地設(shè)計(jì)——三峽庫(kù)區(qū)漢豐湖芙蓉壩灣濕地生態(tài)系統(tǒng)建設(shè)

Multi-Functional Wetland Design Adaptive to Environmental Changes — Wetland Ecosystem Construction of Furongba Bay in Hanfeng Lake of the Three Gorges Reservoir Area

作者：袁嘉，袁興中，王曉峰，熊森，劉楊靖 Jia YUAN，Xiongzhong YUAN，Xiaofeng WANG，Sen XIONG，Yangjing LIU

摘要

漢豐湖是一處因三峽水庫(kù)蓄水造成的季節(jié)性水位消漲而形成的城市內(nèi)湖，面臨著水環(huán)境污染、水生生物物種消失或?yàn)l危、土地利用格局改變等問(wèn)題。本文以漢豐湖芙蓉壩湖灣濕地生態(tài)系統(tǒng)建設(shè)為例，探討如何借鑒中國(guó)傳統(tǒng)農(nóng)耕時(shí)代與治水、利水、善水相關(guān)的生態(tài)智慧，運(yùn)用動(dòng)態(tài)景觀設(shè)計(jì)、多功能景觀設(shè)計(jì)、環(huán)湖圈層設(shè)計(jì)和協(xié)同進(jìn)化及互利共生等理念，打造能夠適應(yīng)環(huán)境變化的多功能消落帶濕地。

關(guān)鍵詞

多功能濕地；生態(tài)系統(tǒng)；傳統(tǒng)生態(tài)智慧；漢豐湖；消落帶；三峽庫(kù)區(qū)

Abstract 

Hanfeng Lake, an inland lake formed by the seasonal water fluctuations due to the water storage and sluice in the Three Gorges Reservoir, was faced with ecological challenges such as water pollution, aquatic biodiversity loss, and changes in land use pattern. This article takes the wetland ecosystem construction in Furongba Bay, Hanfeng Lake as an example to explore approaches to designing multi-functional wetlands which could adapt to hydro-fluctuation and other environmental changes, by drawing from the ecological wisdoms of water regulation, conservancy, and utilization developed in the agrarian age of China to support a dynamic, multi-layered landscape of mutualism and co-evolution.

Key words

Multi-Functional Wetland; Ecosystem; Traditional Ecological Wisdom; Hanfeng Lake; Hydro-Fluctuation Zone; The Three Gorges Reservoir Area

從棚戶(hù)區(qū)的灰色地帶到新城區(qū)的韌性濕地——海南三亞?wèn)|岸濕地公園

From an Ignored Grey Place to a Resilient Urban Wetland — Dong’an Wetland Park in Sanya, Hainan Province

作者：拜真，俞文宇，張喻，董恬祎，林國(guó)雄 Zhen BAI, Wenyu YU, Yu ZHANG, Tianyi DONG, Guoxiong LIN

摘要

由于東岸濕地在三亞海綿城市系統(tǒng)中占據(jù)著至關(guān)重要的生態(tài)區(qū)位，東岸濕地公園項(xiàng)目被列為第一批“雙城”“雙修”重點(diǎn)項(xiàng)目。作為城市雨洪管理中的重要節(jié)點(diǎn)，東岸濕地公園的設(shè)計(jì)期望在促進(jìn)水循環(huán)、凈化水質(zhì)、調(diào)蓄雨洪旱澇的同時(shí)，融合休閑游憩綜合功能。設(shè)計(jì)運(yùn)用陂塘濕地、水上森林、臺(tái)田菜園、環(huán)形游步道等韌性景觀元素，實(shí)現(xiàn)了修復(fù)場(chǎng)地生態(tài)、構(gòu)建海綿設(shè)施的目標(biāo)，并成為了白鷺新的棲息家園、孩子們的自然學(xué)校，以及市民回歸鄉(xiāng)愁體驗(yàn)的新樂(lè)園。

關(guān)鍵詞

雙城雙修；韌性海綿；棲息地；生物多樣性；鄉(xiāng)愁

Abstract 

The Dong’an Wetland was designated as the site for one of Sanya’s first pilot projects of urban environmental remediation and ecological restoration because of its key position in the regional ecological pattern, especially for urban stormwater management. The project aims at integrating leisure and recreational functions with landscape elements including ponds, forest on water, terraced vegetable garden, and trail loop, while promoting water circulation, improving water quality, and retaining rainwater and regulating water reuse, acting as a resilient urban sponge for rainwater management. The newly built project transforms an ignored grey place into a new home for egrets, an outdoor classroom for children’s nature education, and a destination for citizens to evoke their memories.

Key words

Sponge City Construction and Underground Corridor-System Construction; Urban Environmental Remediation and Ecological Restoration; Resilient Sponge; Habitat; Biodiversity; Nostalgia

江蘇省南通市石港鎮(zhèn)鄉(xiāng)村河道生產(chǎn)性景觀設(shè)計(jì)

Productive Landscape Design for the Rural River Channels in Shigang Town of Nantong, Jiangsu Province

作者：金晶，江麗，黃奕涵，華莎 Jing JIN, Li JIANG, Yihan HUANG, Sha HUA

摘要

鄉(xiāng)村河道是江南水鄉(xiāng)所依賴(lài)的生存空間要素和生產(chǎn)經(jīng)營(yíng)場(chǎng)所，體現(xiàn)著水鄉(xiāng)獨(dú)特的文化屬性。但隨著經(jīng)濟(jì)社會(huì)的發(fā)展，鄉(xiāng)村景觀同質(zhì)化、生態(tài)環(huán)境破壞等問(wèn)題愈發(fā)嚴(yán)峻。本項(xiàng)目以江蘇省南通市石港鎮(zhèn)漁灣河道為研究對(duì)象，在對(duì)鄉(xiāng)村河道進(jìn)行生態(tài)保護(hù)的基礎(chǔ)上，借鑒傳統(tǒng)臨水生產(chǎn)模式，提出了鄉(xiāng)村體驗(yàn)式生產(chǎn)性景觀的設(shè)計(jì)策略，以推動(dòng)生產(chǎn)、生活和生態(tài)三者融合共生。

關(guān)鍵詞

鄉(xiāng)村河道；生態(tài)修復(fù)；臨水生產(chǎn)模式；院落記憶；體驗(yàn)式生產(chǎn)性景觀

Abstract 

In the rural south of the lower reaches of the Yangtze River, river channels, which provide locals with space for living and production, are currently faced with problems such as featureless landscape and environmental degradation due to rapid social and economic development. Inspired by the traditional riverfront production pattern, this project aims at ecological restoration and environment protection by creating experiencing productive landscape in the Fishery Bay of Shigang Town, Nantong, Jiangsu Province, and integrating production, living, and ecology on the site as a whole. 

Key words

Rural River Channel; Ecological Restoration; Riverfront Production Pattern; Nostalgia; Experiencing Productive Landscape

萌發(fā)的混合景觀與新鄉(xiāng)土景觀

Emerging Hybridity and the New Vernacular Landscape

作者：丹尼·卡爾森 Dane Carlson

摘要

以具有實(shí)際效用的環(huán)境適應(yīng)性為特征的鄉(xiāng)土景觀，必須實(shí)現(xiàn)從學(xué)術(shù)議題到設(shè)計(jì)實(shí)踐的角色轉(zhuǎn)變。鄉(xiāng)土性是動(dòng)態(tài)的，它在延續(xù)與轉(zhuǎn)變的矛盾中不斷被重新定義。鄉(xiāng)土性為持續(xù)追求韌性和適應(yīng)性的景觀設(shè)計(jì)學(xué)科提供了必要的基礎(chǔ)。木斯塘地區(qū)在歷史上長(zhǎng)期處于尼泊爾的邊緣地帶，這里的景觀正在經(jīng)歷經(jīng)濟(jì)、基礎(chǔ)設(shè)施，以及人口結(jié)構(gòu)巨變所帶來(lái)的沖擊。為了應(yīng)對(duì)不斷出現(xiàn)的延續(xù)與斷層問(wèn)題，這里的景觀正在被重塑為一種混合景觀，即一種新鄉(xiāng)土景觀。在延續(xù)與轉(zhuǎn)變的碰撞中，新的資源與機(jī)會(huì)不斷產(chǎn)生，由此衍生的混合實(shí)踐必將繼續(xù)演進(jìn)。

關(guān)鍵詞

鄉(xiāng)土景觀；混合景觀；尼泊爾；延續(xù)與轉(zhuǎn)變；能動(dòng)性；適應(yīng)性響應(yīng)

Abstract 

The vernacular landscape, defined by pragmatic adaptation, must shift from subject of scholarship to realm of design operations. The vernacular is dynamic, constantly redefined at the intersections of continuity and change. It provides the necessary foundations for a discipline expanding in pursuit of resiliency and adaptive response. The landscape of Nepal’s Mustang district, peripheral to the Nepali state for most of its history, is being shaken by seismic economic, infrastructural, and demographic shifts. In response to emerging continuities and discontinuities, its landscape is being remade as a hybrid landscape, a new vernacular. This practice of hybridization must continue to evolve where new resources and opportunities emerge at the intersections of continuity and change.

Key words

Vernacular Landscape; Hybridity; Nepal; Continuity and Change; Agency; Adaptive Response

游耕農(nóng)民的地方性知識(shí)和可持續(xù)土地利用的挑戰(zhàn)：老撾北部流域管理項(xiàng)目的經(jīng)驗(yàn)與教訓(xùn)

Local Knowledge of Swidden Farmers and Challenges for Sustainable Land Use: Lessons from a Watershed Management Project in Northern Laos

作者：里見(jiàn)·東 Satomi HIGASHI

摘要

老撾地處東南亞大陸，在其境內(nèi)的許多地區(qū)，游耕已成為關(guān)乎當(dāng)?shù)厣鐓^(qū)糧食安全以及宗教、文化寄托的重要生計(jì)之一—對(duì)于老撾的高地地區(qū)尤為如此。

由于多項(xiàng)土地和森林管理政策，以及村莊遷移和合并計(jì)劃的推行，老撾北部烏多姆賽省北賓區(qū)的社區(qū)居民進(jìn)入森林的權(quán)利受到限制，因而不得不面對(duì)耕地資源短缺的問(wèn)題。在沒(méi)有足夠耕地的情況下，當(dāng)?shù)剞r(nóng)民開(kāi)始以一種破壞性的方式使用森林資源。

作為非政府環(huán)境組織的項(xiàng)目負(fù)責(zé)人，作者參與了一項(xiàng)基于社區(qū)的流域管理項(xiàng)目，并克服重重挑戰(zhàn)，找到了適于當(dāng)?shù)厣鐓^(qū)土地利用的土地和森林管理體系。該非政府組織嘗試采用一種替代方案，以使游耕農(nóng)民的土地利用方式與官方土地和森林管理體系并存互利。

關(guān)鍵詞

游耕；高地農(nóng)民；土地和森林管理政策；老撾；非政府組織

Abstract 

In Laos, located in mainland Southeast Asia, shifting cultivation has been one of the important means of livelihood, in terms of food security as well as religious and cultural anchorage, for local communities in a number of areas, especially in upland areas in the country.

In Pakbeng District, Oudomxay Province, northern Laos, due to the implementation of various land and forest management policies and a village relocation and consolidation program, local communities were restricted from access to the forests and faced a shortage of agricultural lands. After facing difficulties in securing sufficient lands, the local farmers used the forests in a destructive manner.

The author of this article was engaged with the Community-based Watershed Management Project, as a program director of an environmental NGO and tackled challenges to achieve a land and forest management system suitable for land use by local communities. The NGO attempted to apply an alternative approach to incorporate swidden farmers’ land use system into official land and forest management institutions.

Key words

Shifting Cultivation; Upland Farmers; Land and Forest Management Policies; Laos; NGO