中文摘要：

在文化转向思潮的引领下，新文化地理学从注重结果向注重过程转移，更强调地理事象所发生的空间过程及其内化在特殊地域系统中的社会关系。在这一过程中，景观的符号象征意义和表征作用得到重新解读。以民族文化为旅游吸引物的发展背景下，通过对贵州世居民族仡佬族官方祭祖活动的参与式观察和相关群体的深度访谈，发现民族精英为将务川树立为仡佬族族群的中心，重构了“九天天主”及其祭祖仪式和场所，地方意义由此发生了改变，‘小塘石笋’由自然景观变为仡佬族族群的文化中心景观。“仡佬之源”的地方中心性空间策略虽扩大了仡佬族的知名度，提升了地方影响力，但祭祀活动却呈现出精英的“台上”认同与民众“台下”认同的对立。这一分歧的根本原因是当地仡佬族模糊的身份记忆以及仡佬族作为散居族群的文化多元性所致。在仡佬族祭祖的文化实践中，精英通过各种社会关系和权力影响和重构了地方身份认同，而地方的民族身份认同又影响地方意义的重构。文章指出，没有民众的“自下而上”支持，悬置于族群之上的官方主导的文化重构实践具有很大的脆弱性。研究对完善地方感研究中主体性缺失及地方与认同研究中身份认同研究不足具有重要的理论意义。

英文摘要：

With the leading process of the ideological trend of ＇cultural turn＇, the main focus of ＇new cultural geography＇ has transformed from emphasizing the results of the geographical phenomena to the process, with its spatial process and social relationships which internalized in special regional systems being more empha- sized. The meanings and. symbolic functions of the landscapes were reinterpreted in this transformation pro- cess. Based on the participant observation ,on the official activities of ancestor worship of Gelao ethnic minori- ty which is one of the native ethnic minorities in Guizhou Province and in-depth interviews with relational groups in Wuchuan County, Guizhou Province, it is found, under the context that the economic development relies on the ethnic cultre as the tourism attractions, the ethnic elites reconstructed the Jiutiantianzhu as ancestors of Gelao ethnic minority and the rituals as well as the place of ancestor worship in order to make Wuchuan County become the central place of Gelao minority groups. In the process of reconstruction, the meanings of place have been changed, and the Xiaotangshisun has also been transferred from the original natural landscape into the central cultural landscape of Gelao ethnic minority groups. Although the spatial strategy of the place being centralized as ＇the source of Gelao ethnic group＇ enlarges the fame of Wuchuan County and enhances the influence of the area, there is an opposite identity on activities of ancestor worship between official ＇on-stage＇ of the ethnic elites and non-official ＇under-stage＇ of the common people. The essential reasons for the divarication cover two aspects. One is＇. that the local Gelao people in Wuchuan County have not distinct memory about their ethnic group. The other reason is that the Gelao minority have been scattered so long time that they have already had different culture from place to place. In the process of the cultural practice of ancestor worship of Gelao ethnic minority, the local elites r