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【学士论文】浅析Wudang Daoist Tea Culture(论文案例)

星级: ★★★★★ 期刊: 优秀作者:Jean De Bernardi1(Author); Zheng Weibin2 (Translator)浏览量:1893 论文级别:经典本章主题:学刊和字数原创论文: 5156论文网更新时间:10-29审核稿件编辑:Thomas本文版权归属:www.5156chinese.cn 分享次数:1661 评论次数: 9554

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Abstract:This article explores the promotion of tea culture at Wudang Mountain, a Daoist t

Wudang Daoist Tea Culture

emple complex in Hubei Province that is a popular tourist destination。 At shops in temples and market areas, vendors brand their tea as Wudang Daoist tea, emphasizing its health benefits and connecting their teas to the Daoist discourse of lifenourishing (yang sheng) practices。 In their marketing materials and on their websites, the management of the Eight Immortal Temple Tea Plantation further cites folklore and mythic history to claim profound local roots for Wudang tea culture。 In so doing, this company echoes the memory narratives of more famous Chinese teas like Iron Guanyin and Dahongpao。

In China as elsewhere, convenient travel now puts people in contact with areas and peoples that a few decades earlier only a few nonlocals explored。 As a consequence of a global trend towards commodification, members of local groups, including distinctive ethnocultural groups, now seek to create distinctive local brands for a tourist market。 Corporations now regularly mine local traditions to find items that they can transform into commodities for a wider market (Comaroff and Comaroff 2009)。

One of Hubeis richest tourism assets is the Daoist temple complex at Wudang Moutain, which draws pilgrims and tourists from China and Greater China。 Chinas State Council identified Wudang Moutain as a National Key Scenic Area in 1982, and UNESCO added its ancient temples to its World Heritage list in 1994。 The Chinese government has worked with the Daoist Federation to develop Wudangs temples and pavilions, which are spread over 400 square kilometers of mountainous terrain, into a major tourist destination。 The government tourist office promotes Wudang Mountain for its scenic beauty, its deep historical heritage, its religious culture, and famous martial arts。 Although its tea culture is less renowned, local tea sellers claim that Wudang tea has a deep history and Daoist qualities。

At Wudang Mountain, the Eight Immortal Temple Tea

本篇浅析Wudang Daoist Tea Culture论文范文综合参考评定如下
Plantation markets their tea as Wudang Daoist Tea, using history, legend, ritual, and sacred location to distinguish its green, black, and oolong teas from those produced elsewhere。 They seek to valorize their teas through claims about the excellence of their growing environment (not unlike the terroir of a fine wine) and the historical depth of their tea history。 They further use legend and mythic history to position their products, and associate their teas with Daoist traditions of health preservation, including martial arts。 Finally, they use modern marketing techniques to promote their teas, including a promotional video directed by a Hollywood producer。

In Ethnicity Inc, John and Jean Comaroff propose that “commerce has been instrumental either in crystallizing or in reproducing the sociological entities (‘people,‘nation,‘community) in which cultural identity is presumed to inhere” (Comaroff and Comaroff 2009:114)。 In particular, they conclude that people use identityladen objects as a vehicle through which “ethnic consciousness is materialized” (33)。 They focus on the modern discourse of intellectual property rights, including competing national claims to trademark signature products (122)。

Wudang tea vendors have used story, packaging, and performance to promote teas that evoke Wudangs history, local traditions, and landscape。 Hubei officials pay premium prices for the Eight Immortal Temple Plantations highest quality teas, but outside China Wudang tea is not well known。 As global awareness of this world heritage site grows, Hubeis Wudang Daoist tea series may find a place among the specialty teas now sold on the world market。 But for now, Wudang Daoist Tea is an innovative brand that symbolizes a heritage that is simultaneously imperial, national, Daoist, and deeply local。

Key Words:Wudang Daoist tea; tea culture; Daoism


I visited Wudang Mountain to study religious and cultural tourism in 2004 and 2007 with support from the Chiang Ching-kuo Foundation and the Social Science and Humanities Research Council of Canada。 I returned in 2009 to attend a conference with support from the University of Alberta China Institute, and revisited the Baxianguan Tea Plantation。 I especially thank the company´s manager Mr。 Wang Fuguo and secretary Ms。 Li Cui for providing me with an overview of their company and sharing copies of their marketing materials, newspaper articles, and a p

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romotional video。 I thank Ms。 Leilei Chen for her help in translating some of the company´s promotional materials and for commenting on a draft of this paper。 In this paper I also draw on a pilot study on tea culture that I conducted in June 2009 in collaboration with Professor Zeng Shaocong of Xiamen University with support from the Chinese Academy of Social Sciences and University of Alberta Mobility Program。 In 2011 I continued that research in Fujian, Zhejiang, and Jiangsu provinces with support from the Chiang Ching-kuo Foundation。 Special thanks are due to Kwang Ok Kim for the invitation to attend the 11th Symposium on Chinese Dietary Culture sponsored by the Institute of Cross-Cultural Studies at Seoul National University and the Foundation of Chinese Dietary Culture, and to Berghahn for permission to publ

这篇Wudang Daoist Tea Culture论文原创出处:http://www.5156chinese.cn/zhengzhi/561525.html

ish a Chinese translation of the article。 Finally, thanks are due to Xiamen University anthropology graduate student Zheng Weibin for translating the article into Chinese and to University of Alberta anthropology graduate students Yan Jie and Zheng Xiao for help in preparing the final version of the translation。


① Access the complete English version of this article in Reorienting Cuisine: East Asian Food ways in the Twentyfirst Century, edited by Kwang Ok Kim, pp。 56-70。 New York and Oxford: Berghahn, 2015。


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Comaroff , John L。 and Jean Comaroff。 2009。 Ethnicity, Inc。 Chicago: University of Chicago Press。

De Bernardi, Jean。 2010。 Wudang Mountain and the Modernization of Daoism。 In Journal of Daoist Studies 3: 202–210。

De Bernardi, Jean。 2008a。 Wudang Mountain: Staging Charisma and the Modernization of Daoism。 In Chenghuang Xinyang (City God Belief), Ning Ngui Ngi ed。, 273–280。 Singapore: Lorong Koo Chye Sheng Hong Temple Association。

De Bernardi, Jean。 2008b。 Commodifying Blessings: Celebrating the DoubleYang Festival in Penang,Malaysia and Wudang Mountain, China。 In Marketing Gods: Rethinking Religious Commodifications in Asia, Pattana Kitiarsa ed。, 49–67。 London: Routledge。

Gardella, Robert。 1994。 Harvesting Mountains: Fujian and The China Tea Trade 1757–1937。 Berkeley: University of California Press。

Hai Fan, Xie Wenzhe, and Luo Yanxiu, eds。 2010。 Anxi Tie Kuanyin (Iron Goddess of Mercy:The Legend of a Great Plant)。 Jersey City: Prunus Press。 English translation authorized by Beijing World Publishing Corporation and Post Wave Publishing Consulting。

Lagerwey, John。 1987。 The Pilgrimage to Wutang Shan。”In Pilgrims and Sacred Sites in China ,edited by S。 Naquin and Chunfang Yu, 293–332。 Berkeley: University of California Press。

Lu Yu。 1974。 The Classic of Tea。 Introduced and translated by Francis Ross Carpenter and illustrated by Demi Hitz。 Boston and Toronto: Little, Brown and Co。

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Sahlins, Marshall。 1999。 What is Anthropological Enlightenment? Some Lessons of the Twentieth Century。 In Annual Reviews of Anthropology 28(1): i–xxiii。

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Tan CheeBeng and Ding Yuling。 2010。 The Promotion of Tea in South China: ReInventing Tradition in an Old Industry。 In Food and Foodways, 18: 121–144。

Wang Ling。 2000。 Chinese Tea Culture。 Beijing: Foreign Languages Press。

Zhang Xiao。 2012。 ‘Wudang Taoist tea is worth 1。27 billion yuan, Fu Bo and Tom McGregor ed。 China Daily, 27 April。 http://wudang。chinadaily。com。cn/2012-04/27/ content_15156855。htm。

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