| Since modern times,under the broad background of the transition from the traditional unified system to the modern nation-state,the cultural identity of Taijiquan has also moved from closed and stable to open and flowing.The dissolution of“Tianxia View” and the reshaping of time and space consciousness brought about by its multiple transformations have continuously broadened the spatial of the cultural identity of Taijiquan and extended a series of cultural identity construction phenomena.During the period of the Republic of China,it was the collision of the cosmology and world outlook of the unity of body and mind in China and the duality of body and mind in the West;after the founding of New China,there was a contradiction and tension between intangible cultural heritage and cultural authenticity;after the reform and opening up,it was further faced with urbanization At the same time,as a kind of “local knowledge”,Taijiquan is spreading across cultures,and the locality and universality of culture and its cultural power crisis are constantly highlighted.The above phenomenon on the one hand shows that Taijiquan responds to different time and space propositions by adjusting cultural identity,and on the other hand it also metaphors that there are inevitably disadvantages in the process of cultural transformation.For example,Taijiquan’s traditional identity and survivability space have been threatened and challenged.Taijiquan’s cultural root loss,technological alienation,collective memory annihilation,cross-cultural communication aphasia,etc.have become problems,and affect the national cultural security and the international spread of national culture.The right to speak and influence.At the moment when Taijiquan is recognized as the intangible cultural heritage of mankind,how to understand the cultural identity construction of Taijiquan in the dialectical relationship between time and space,history and the future based on the scale of a hundred years,and how to reimagine the place and the world? The reflection and reconstruction of the cultural identity of Taijiquan is an important subject related to the inheritance and development of Taijiquan and its participation in the construction of national image and the construction of a community of shared future for mankind.The research on the cultural identity of Taijiquan will help to expand the new perspective of the study of Taijiquan culture,help promote Taijiquan to form a “panoramic” self-knowledge based on the overall social and cultural changes,and help promote the integration of Taijiquan and Chinese culture.Become a participant and builder of global governance in condensing Chinese discourse and interpreting Chinese wisdom.This article takes the cultural identity of Taijiquan as the research object,comprehensively uses literature research,field investigation,comparative research,and introspection,taking Chen-style Taijiquan as a typical case,and narrating Yang style,Wu style,Wu style,Sun style and Wudang style Taijiquan.In terms of research thinking,using the time-space consciousness after the fission and reorganization of the “Tianxia View” as the narrative framework,the cultural identity of Taijiquan is placed in a multicultural space for investigation and analysis,in the knowledge representation-national representation-social representation-cross-cultural representation It responds to the following four questions: 1.How does Taijiquan knowledge transform from tradition to modern discourse;2.How does Taijiquan move from clan memory to the border of national symbols;3.How does Taijiquan move from folk culture to The cultural reorganization of the transformation of popular culture;4.How does Taijiquan transform from Chinese local knowledge to a new form of “hybrid” culture.On this basis,it reflects on the construction of Taijiquan cultural identity,so as to promote the reconstruction of global Taijiquan cultural identity through subjective interpretation.Through research,the conclusions are as follows:(1)Due to the dissolution of “Tianxia View” and its multiple transformations,the cultural identity of Taijiquan for centuries has been continuously carrying out the practice of representation of cultural identity in the multicultural space of knowledge,the country,society and the world,presenting the traditional knowledge of knowledge.The modern transformation,from clan memory to national symbols,from folk culture to popular culture,from Chinese local knowledge to cross-cultural “hybrid” forms,the construction mechanism involves the operation of “discourse-knowledge-power”,The interaction between the state and society,the common reshaping and aesthetic transformation,as well as “re-orientation” and “de-orientation”.The cultural identity of Taijiquan is a process of continuous “restructuring” in the flow.Its essence is the“invention of tradition”.It is expressed in time as the inheritance of traditional cultural genes including body technology and cosmology.The above is expressed as the identity construction picture of the same structure of family and country,the coexistence of multiple cultural subjects,and the mutual construction of local knowledge and science and technology.(2)In the dimension of knowledge representation,the transformation of Taijiquan from traditional to modern knowledge is the result of the interconnection of power,discourse,and knowledge.The concept of “kung fu theory” that uses Taoism(nourishing qi and keeping the same emptiness),and the epistemology that pursues“melting the qi and xinxing” and “refining the emptiness,refining the emptiness,and refining the emptiness” The physical recognition theory,which uses dynamic posture experience as a practical reference,shifts to the transformation of the social value of Taijiquan with the spirit of admiration of martial arts,the inspection of traditional knowledge based on western evidence,and the re-examination of the historical and cultural pedigree of Taijiquan with "dialectical materialism" and the modern scientific knowledge of the West.Shaping the knowledge orientation of the technical principles of Taijiquan;the discourse transformation from "embodies" to “disengagement” is the result of power operating on the macro structure and micro network.Taijiquan as an object becomes power-discourse-knowledge for game and negotiation The field of this kind of shaping also glows with a “modern” identity.(3)The formation of the identity of the national symbol of Taijiquan is a process by which clan elites and local governments work together to “create a consensus”.On the one hand,it is rooted in the cultural concept of “family country and the world”.On the other hand,Taijiquan’s “family country is the same structure” is conditional,that is,the clan culture realizes dialogue with the country through the reversion in the process of dissolution.The opportunity to integrate Taijiquan with national ideology and cultural construction through the national practice of Tai Chi in the presence of clan members and local governments.On the one hand,clan elites(society)preemptively influence the cultural construction activities of local governments;on the other hand,local governments(states)integrate Taijiquan into Taijiquan in a co-ordinated and dominant manner,thus becoming a preemptive role in society.The border migration from clan memory to national symbol is realized in the intersection with the dominant state of the country.(4)In the social space,Taijiquan interacts with the transformation and development of rural areas and the consumer society,enabling it to construct new social and cultural connotations through a series of cultural reorganizations.In the village society,following the three clues of rural social relations,production structure and folk traditions,through manufacturing rituals and innovation ceremonies,transforming family spaces and recreating cultural venues,awakening traditions and continuing homesickness,Taijiquan has become a “Fisting Township”.In the consumer society,Taijiquan has formed a commercialization shift characterized by landscaping,symbolization and entertainment,revealing the diachronic changes of aesthetic experience.At the same time,the change of aesthetic experience means the continuous differentiation of the cultural subject,which transforms it from a stable and homogeneous state to a fluid and changeable state.With this conversion,Taijiquan has become a shared cultural resource that can be widely used in the process of dissolving the boundary between folk culture and mass culture.(5)The cross-cultural identity representation of Taijiquan is also a problem of cultural image generation in the “other” field,and its image distribution mechanism is related to Chinese and Western cultural power.The image construction of Taijiquan in the western world is historically generative.Before 1949,it was manifested in the period dominated by Taoist culture,the coexistence of dual images of “promoting physical and mental harmony” and “developing practical combat potential” from 1949 to 1980s,and after 1980,it was extended to the multi image picture of competitive sports,self-cultivation system and technical skills.This image construction process reveals the cultural production orientation of "I" in the western world.Through the symbolic operation of “re Orientalization” and “Dispelling Orientalization”,Taijiquan generates a new “hybrid” cultural form of “not China and west” and “not this or that”.(6)In the past 100 years,the cultural identity of Taijiquan in the representation of multicultural space reflects on the one hand the influence of different social and cultural environments on it,and on the other hand,it also reveals the difficulties and difficulties encountered by cultural identity in moving towards multi-space linkage.Symptoms are mainly manifested in the game of cutting the middle and adapting to the West and traditional aphasia,cultural awakening and value dilemma,and the cultural power of Taijiquan in the era of globalization.At present,the proposal of a community with a shared future for mankind points out the direction for constructing a Taijiquan cultural identity with the world as a unit.Taijiquan’s policy position and cross-cultural communication capabilities should be improved,and Taijiquan should be promoted to form a dialogue between Chinese and Western philosophy based on the principle of life ontology,and it should be promoted through “perceptual life transcending the dilemma of alienation” and “promoting global governance with Chinese discourse.” And rebuild human subjectivity and cultural subjectivity,and then construct a profoundly influential global cultural identity. |
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