首頁  /  發(fā)現(xiàn)   /  讀書   /  正文

  • 《景觀設計學》2019年第3期

    作 者：
    劉偉（LIU Wei），奧德?贊格拉夫-哈梅德（Aude ZINGRAFF-HAMED），朱麗葉?馬?。↗uliette MARTIN）等
    類 別：
    景觀
    出 版 社：
    高等教育出版社有限公司
    出版時間：
    2019年6月

俞孔堅?從“桃花源”看社會形態(tài)與景觀韌性——《景觀設計學》2019年第3期“主編寄語”
Lessons from the Social Form and Landscape Resilience of the Peach Blossom Land, By Yu Kongjian

“社會形態(tài)與景觀韌性之間的關(guān)系”是一個非常有意思又極具挑戰(zhàn)性的話題。景觀是人類活動在大地上的烙印，因此，景觀形態(tài)亦反映了人類的社會形態(tài)。而景觀韌性則是指，景觀作為一個生態(tài)系統(tǒng)，在不確定環(huán)境中和外力沖擊（諸如颶風、干旱、洪水、地質(zhì)災害、環(huán)境污染等）下自我適應、自我修復和自我健全的能力，通常表現(xiàn)為生態(tài)系統(tǒng)服務（或景觀服務）的可持續(xù)性。與自上而下的管理模式相比，多中心治理模式更有利于實現(xiàn)公共資源的有效保護和合理利用，也更有利于提升景觀韌性。關(guān)于這一認識，有必要再次回到中國文化中的“桃花源”來進行論述。

在中國文化中，“桃花源”被視為理想的景觀，這里的“理想”具有雙重含義——理想的社會治理模式與理想的景觀模式。據(jù)陶淵明的《桃花源記》所述，一方面，"桃花源"中的村民“自云先世避秦時亂”而來，“乃不知有漢，無論魏晉”——它是一個遠離中央集權(quán)制和郡縣制等政治制度、遠離苛捐雜稅的草根自治社會，這里擁有著夜不閉戶的和睦鄰里關(guān)系、童叟無欺的平等人際交往、“村中聞有此人，咸來問訊”的通暢信息交流、“余人各復延至其家，皆出酒食”的物資共享理念；另一方面，這里“屋舍儼然，有良田美池桑竹之屬”——在秦至東晉太元年間近六百年的漫長時間里，這里維持著一種人與自然和諧共處的可持續(xù)豐產(chǎn)景觀，堪稱韌性景觀的典范。

值得說明的是，雖然“桃花源”是虛構(gòu)的理想世界，但其原型在中國的秀山麗水之間卻并不乏見，在某種意義上，正是這種對于理想世界的初步構(gòu)想使得中國跨越幾千年的超穩(wěn)定農(nóng)業(yè)文明得以實現(xiàn)。在眾多農(nóng)業(yè)文化景觀區(qū)域中，位于中國東部的古徽州地區(qū)尤使我陶醉。在這里，多中心社會治理與景觀韌性被展現(xiàn)到了極致！在一個個互相連系的山間盆地中，山林環(huán)護的村落緊湊有致地分布在山腳之下，儼然的屋舍掩映在村口的水口林和背靠的龍山之間，留白處則以“良田美池桑竹之屬”點綴。阡陌縱橫，河渠蜿蜒，塘堰密布，井然有序，千百年來以極其有限的自然資源，維系著一村一族的生存和繁衍。與此同時，各個村落中的祠堂成為不同親疏遠近的族人的議事場所和決策機構(gòu)，加之“巡檢司”這樣的官設機構(gòu)，構(gòu)成了一個地道的多中心治理社會；土地廟、水神廟、山神廟與道觀、佛寺、理學書院則共同塑造著多樣化的倫理和精神教化體系。在多重因素的疊加作用下，這里形成了以家法、族規(guī)、民間信仰和倫理為主，皇權(quán)為輔的社會治理模式，長期維護著這片富有韌性的美麗而豐產(chǎn)的可持續(xù)生態(tài)景觀，使這片東南丘陵中的盆地得以成為遠離自然災害和戰(zhàn)亂的“桃花源”。

工業(yè)文明的出現(xiàn)伴隨著大一統(tǒng)的市場、標準化的技術(shù)、規(guī)?；馁Y金流，以及自上而下的單極社會管理模式，也使得中國大地上的秀山麗水逐漸喪失了韌性：蜿蜒的河流被水泥硬化和渠化，調(diào)節(jié)旱澇的池塘被填平為耕地，溪澗上用于合理分配水資源的片石低堰被更高更大的水泥大壩所代替，依賴化肥和農(nóng)藥的單一作物品種取代了豐富多樣的鄉(xiāng)土作物，大棚溫室里鋪天蓋地地培育著反季節(jié)作物……值得慶幸的是，我們已經(jīng)驚喜地看到，在生態(tài)文明理念指導下的美麗中國建設，尤其是美麗鄉(xiāng)村建設的作用下，一處處新時代的“桃花源”正在重現(xiàn)！


The relationship between social form and landscape resilience is a challenging but thought-provoking topic. Landscapes are the imprint of human activities on the earth, and their forms reflect social and cultural forms. Landscape resilience is the ability of a landscape or an ecosystem to adapt to and recover from environmental uncertainties and impacts such as hurricanes, droughts, floods, geological disasters, and pollution. It mirrors the sustainability of ecosystem services and landscapes. Compared with the top-down authoritative hierarchies, a polycentric governance model can ensure effective protection and smart use of public assets so as to enhance landscape resilience. To understand why this is true, it is necessary to understand the Peach Blossom Land context.

The Peach Blossom Land is an ideal Chinese landscape, and the "ideal" here is sending two messages - an ideal social governance model and an ideal landscape pattern. According to Chinese poet Tao Yuanming's Peach Blossom Spring, once there was a fisherman accidentally encountering a secluded village, called Peach Blossom Land. People lived there to avoid the chaos of the Qin Dynasty. The fisherman was surprised that they were completely cut off from the world and had not even known about the dynastic changes in centuries. They lived in an autonomous grassroots society far away from the centralized system of prefectures and counties, and exorbitant taxes or levies. The neighborly relationship within the community enabled the doors left unlocked and everyone was treated honestly and equally. The communication was so open that the news of the fisherman's arrival spread quickly. Then, the fisherman was invited to have shared meals and drinks. Moreover, the rows of houses were aligned on the smooth and flat land, and fertile farmlands, ponds, mulberry gardens, and bamboo forests composed the surroundings. In a long period of nearly 600 years, the generations there had maintained a sustainable and productive landscape where human beings and nature lived in harmony - a model of landscape resilience.

While the Peach Blossom Land may be fictional, it is not difficult to find such real places exist between China's beautiful mountains and rivers. The initial conception of this ideal world makes a stable Agricultural Civilization for thousands of years in China. Among numerous agricultural cultural landscapes in China, the ancient Huizhou Region in Eastern China appeals to me particularly, which perfectly demonstrates both the polycentric social governance and landscape resilience. Across the inter-connected basins, compact villages lie around the bottom of hills. Tidy houses are hidden between the forests at the village entrances and mountains at the backside, while other spaces are interspersed by fertile farmlands, ponds, mulberry gardens, and bamboo forests. Straight paths cross the fields; rivers and canals meander, and ponds and reservoirs intersperse densely. For centuries, with extremely limited natural resource, such systems maintain the survival of the local generations in each village. The ancestral halls are the venue and the main body for decision-making among different clansmen, supplemented by official institutions such as Xunjiansi (an ancient patrol division), making the region a polycentric-governance community. Temples for the land god, the water god, and the mountain god, as well as Taoist, Buddhist, and Neo-Confucianism academies formed a diverse system of ethical and spiritual beliefs. Under these multiple factors, a social governance model based on family disciplines, clan rules, folk beliefs, and ethics, supplemented by the imperial power, has maintained the resilience and sustainability of the beautiful and productive ecological landscape, making itself a Peach Blossom Land in the hilly area in Southeast China and free from natural disasters and wars.

The Industrial Civilization has unified the market, standardized technologies, enlarged capital flows, and led to a top-down social management model. These practices have eroded China's landscape resilience: the meandering rivers are now replaced by concrete canals, the ponds that once addressed droughts and floods now have been occupied as cultivated lands, and the low-lying slab weirs used for distributing water resources have been transformed into higher and larger cement dams. Worse, various native crops are disappearing due to the prevailing monoculture that heavily relies on fertilizers and pesticides, while greenhouses now are filled with anti-seasonal crops. Nevertheless, it is fortunate to see the effect, especially in rural areas, of Beautiful China Construction under the Ecological Civilization - a return of Peach Blossom Lands!

發(fā)表評論
您好，登錄后才可以評論哦！

熱門評論

相關(guān)圖書