PDF(1734 KB)
PDF(1734 KB)
PDF(1734 KB)
从“南方”到“南方”:“中国制造”服装的全球南方在地化想象
From “South” to “South”: The Glocalized Imaginations of Made-in-China Clothing in the Global South
时尚文化因其遍在的日常性和突出的实践性较容易被学术研究忽视。随着“一带一路”倡议的纵深推进,中国成为全球南方日常时尚的重要供给者,时尚产品亦成为全球南方文化个体想象和认知中国流行文化的重要方式。研究选择“中国制造”服装在全球南方的流通作为研究切入点,通过跨国田野调查,关注全球南方文化个体如何理解和想象中国日常时尚文化。研究发现,中国商人成为塑造“在地化想象”的主要行动者,他们与非洲商人共同作为“新文化中介”,推动全球南方个体对“中国制造”的服装形成独特的“在地化想象”,主要体现为真实性想象、创造力想象和去平台化的数字抵抗想象。本文认为,相较于北方文化进入南方国家的过程,实现从“南方”到“南方”有效的跨文化传播,应基于实用主义视角构建三类核心想象:植根于日常生存的互惠性文化协同想象、植根于有限文化知识的民间命运关系协同想象和植根于“有根世界主义”的外来文化开放型想象。
Fashion culture is liable to be overlooked in academic research due to its pervasive everydayness and prominent practicality. With the deepening of the Belt and Road Initiative, China has become a major supplier of everyday fashion in the Global South, and fashion products have emerged as a primary medium through which cultural individuals in the Global South imagine Chinese popular culture. This study takes the circulation of “Made in China” clothing in the Global South as its research entrance, employing fieldwork research conducted in Guangzhou and Nairobi to explore how the Global South understands and imagine Chinese fashion culture. This study finds that the “localized imagination” of Chinese everyday fashion mainly encompasses three dimensions: the imagination of authenticity, the imagination of creativity, and a de-platformized imagination. Compared to the process of Northern cultures entering Southern countries, South-South transcultural communication should prioritize the following steps under pragmatism-driven conditions: (1) a reciprocity-based culturalsynergy imagination grounded in everyday survival needs, (2) a community-level synergy imagination of shared destinies built upon limited cultural knowledge, and (3) an openness imagination derived from rooted cosmopolitanism.
全球南方 / 时尚文化 / 跨文化传播 / 全球在地化想象 / 服装
The Global South / fashion culture / transcultural communication / glocalized imagination / clothing
| [1] |
鲍温图拉·德·苏撒·桑托斯(2006/2012). 《全球左翼之崛起》(彭学农等译). 上海人民出版社.
|
| [2] |
柏拉图(1907/2009). 《理想国》(郭斌和,张竹明译). 商务印书馆.
|
| [3] |
第一财经(2023年2月7日). 谁在制造阿迪达斯:柬埔寨正取代中国. https://www.yicai.com/news/101666871.html
|
| [4] |
顾明栋, 彭秀银(2021). 论文化研究的“去殖民性”转向. 《学术研究》,(2), 159-168.
|
| [5] |
郭永平, 贾璐璐(2023). 全球在地化到地方全球化:互联网时代非物质文化遗产的保护与传承. 《云南师范大学学报(哲学社会科学版)》,(2),125-133.
|
| [6] |
黄翅勤, 彭惠军, 苏晓波(2021). 全球在地化背景下文化遗产地游客的酒吧消费体验研究. 《旅游学刊》,(10),26-38.
|
| [7] |
康德(1781/2004). 《纯粹理性批判》(邓晓芒译). 人民出版社.
|
| [8] |
吕斌, 周晓虹(2020). 全球在地化:全球与地方社会文化互动的一个理论视角. 《求索》,(5),105-113.
|
| [9] |
马宗保(2017). 柔软的边界:一个回汉杂居村落的族际文化互惠. 《西北民族研究》,(3),190-196+246.
|
| [10] |
内斯托尔·加西亚·坎克里尼(1999/2022). 《想象的全球化》(陈金梅译). 南京大学出版社.
|
| [11] |
彭秀银, 顾明栋(2021). 后殖民批评的“去殖民性”——跨文化研究的一个新趋势. 《社会科学文摘》,(4),114-116.
|
| [12] |
单波(2011). 跨文化传播的基本理论命题. 《华中师范大学学报(人文社会科学版)》,(1),103-113.
|
| [13] |
单波, 叶琼(2023). 世界公民交往理念的历史演进及其矛盾性. 《新闻与传播研究》,(8),29-45+126.
|
| [14] |
史安斌, 郑恩(2024). 全球传播的“南方转向”:理论重构与范式创新. 《学习与探索》,(11),158-166.
|
| [15] |
习近平(2024年6月12日). 习言道|地处北半球的中国,为何始终属于“全球南方”?. https://m.gmw.cn/2024-06/14/content_37380620.htm
|
| [16] |
杨薇, 翟风杰, 郭红, 苏娟(2018). 非洲孔子学院的语言文化传播效果研究. 《西亚非洲》,(3),140-160.
|
| [17] |
央视网(2023年10月13日). 共建“一带一路”倡议十周年大型纪录片《通向繁荣之路》第二集《跨越山海》. https://news.cctv.com/2023/10/13/ARTInXL8mUrE8L5E24ZzcUJM231012.shtml
|
| [18] |
余洋洋, 巫达(2021). 全球化与在地化. 《广西民族大学学报(哲学社会科学版)》,(4),17-23.
|
| [19] |
余洋洋, 巫达(2023). 全球在地化认同与外语学习的文化资本投资——一项基于西南少数民族中学生的实证研究. 《云南师范大学学报(哲学社会科学版)》,(6),109-119.
|
| [20] |
赵娜(2013). 《保罗·利科的语义想象理论》. 山东大学出版社.
|
| [21] |
章文宜, 马梅(2024). 全球在地化视域下徽州文化符号的对外传播. 《对外传播》,(11),27-31.
|
| [22] |
中国服装协会(2025年2月24日). 2024年1—12月中国服装进出口分析. https://mp.weixin.qq.com/s?__biz=MjM5ODI0NDA5Nw==&mid=2651699237&idx=3&sn=17544066bcb6850a933321ffeffd2809&chksm=bc11de7cb76a6bc7447962ede96a137060c1a03826ac50ac1665b92d0734a47c808ca8bbbf24&scene=27
|
| [23] |
中华人民共和国海关总署(2025). 海关数据统计在线查询平台. http://stats.customs.gov.cn/
|
| [24] |
|
| [25] |
|
| [26] |
|
| [27] |
|
| [28] |
|
| [29] |
|
| [30] |
|
| [31] |
|
| [32] |
East African Community Gazette. (2022). Common External Tariff-2022 Version. https://www.tra.go.tz/images/uploads/pages/Tariff_CET_2022_Version_25072022_1.pdf
|
| [33] |
|
| [34] |
|
| [35] |
|
| [36] |
|
| [37] |
|
| [38] |
|
| [39] |
|
| [40] |
|
| [41] |
This paper develops our prior work to examine how glocalization may be applied to examine Asian sport. We begin by discussing the different usages of glocalization in social science, and the role of Asian scholars in developing and applying the term. We set out our sociocultural understanding of glocalization, notably drawing on Robertson’s work and our subsequent conception of the “duality of glocality”. We examine critically the arguments of Ritzer and Connell on glocalization and globalization more generally. We consider in detail how the study of glocalization processes in Asia may be most fruitfully developed with reference to four fields of research inquiry. We conclude by discussing the connection of glocalization theory to debates on localism and localization, civilizations, and multiple modernities.
|
| [42] |
|
| [43] |
|
| [44] |
|
| [45] |
|
| [46] |
|
| [47] |
|
| [48] |
|
| [49] |
|
| [50] |
Purpose: The aim of the study was to investigate the impact of social media on fashion trends and consumer behavior.\r\nMethodology: This study adopted a desk methodology. A desk study research design is commonly known as secondary data collection. This is basically collecting data from existing resources preferably because of its low cost advantage as compared to a field research. Our current study looked into already published studies and reports as the data was easily accessed through online journals and libraries.\r\nFindings: Social media democratizes fashion by offering diverse content, shaping trends and consumer behavior. Platforms like Instagram and TikTok facilitate trend dissemination and peer-to-peer recommendations. They also integrate commerce, transforming the shopping experience. Ultimately, social media is pivotal in driving real-time fashion trends and shaping consumer preferences.\r\nUnique Contribution to Theory, Practice and Policy: Social identity theory, diffusion of innovation theory & social learning theory may be used to anchor future studies on the impact of social media on fashion trends and consumer behavior. Fashion brands and marketers should leverage social media platforms to engage with consumers in meaningful ways, fostering community-building and co-creation of content. Policymakers should consider regulating the transparency and authenticity of sponsored content on social media platforms to mitigate the potential for deceptive marketing practices and protect consumers from misinformation.
|
| [51] |
|
| [52] |
|
| [53] |
|
| [54] |
|
| [55] |
|
| [56] |
|
| [57] |
|
| [58] |
|
| [59] |
|
| [60] |
|
| [61] |
|
| [62] |
Has China become a neo-colonizer, exporting its cultural and economic power to the world based on its agenda of building soft power? Existing scholarship on neocolonialism and data colonialism largely focuses on how China's infrastructural expansion and increasingly platformised cultural sectors can achieve its ambitious platformised cultural sectors overseas. Yet, how China's cultural power is manifested, negotiated, or resisted in people's daily lives in a South-South setting remains under-researched and under-theorised. This article uses everyday fashion in Kenya as a case study to investigate China's cultural and economic power expansion in the Global South. We examined how cultural differences are negotiated and mediated on two Chinese(-invested) e-commerce platforms. Through focus groups and platform walkthrough method, our findings serve to enrich existing theories of cultural production-platform relationships applicable in the study of various cultural and creative sectors, to offer new understandings of how symbolic, sociopolitical and cultural meanings of fashion are constructed through divergent platform affordances, and to reveal the various forms of cultural negotiations and resistance in different contexts, multiplying our frames of reference.© The Author(s) 2024.
|
| [63] |
|
| [64] |
UNESCO. (2023). The African fashion sector: Trends, challenges & opportunities for growth. https://unesdoc.unesco.org/ark:/48223/pf0000387230
|
| [65] |
|
| [66] |
The influx of Chinese-made African ethnic dress has been central to debates about the consequences of the growing Chinese presence in Africa. Exploring the reception of the Chinese-producedcapulanain Mozambique andnet'elain Ethiopia, we demonstrate that Mozambican and Ethiopian manufacturers and traders, from the grass roots up to cultural elites, engage with Chinese imports with creativity and verve. While welcoming Chinese materials for their affordability, bold and bright colours and suitability for dressmaking, they fashion them in ways that fit their own tastes and the local fashion trends. We distinguish three practices by which people do this: first, by incorporating Chinese materials or design elements into their own products; second, by co-creating new designs and dress with their Chinese counterparts; and third, by altering the imported fabrics. Apart from fashioning imports, some manufacturers use strategies to distinguish their own products from Chinese counterparts. These strategies include naming practices linked to the stories of their origin and alterations to the material.
|
| [67] |
|
| [68] |
WTO. (2022). World trade statistical review 2022. https://www.wto.org/english/res_e/publications_e/wtsr_2022_e.htm
|
| [69] |
|
| [70] |
|
| [71] |
上杉富之. (2014). グローバル研究を超えて: グローカル研究の構想と今日的意義について. グローカル研究,(1), 1-20.
|
1. 此处根据中国海关HS编码61及62的数据统计。
2. 克里奥尔化(Creolization)原指欧洲语言与殖民地语言混合形成新语言的过程。该术语现扩展至文化研究领域,描述的是不同文化在同一地区相遇、碰撞、融合后,形成的一种既与源文化紧密相连又独具特色的、杂糅化的全新文化形态。
3. 以B15为例,他是一位收入水平较高、供职于本土官方媒体的高级记者,他也时常会到Gikomba market挑选好的二手服装,“我很开心你去过那儿(Gikomba market),我在那儿买了很多年,我身上穿的这件也是在那里买的,它看起来是不是不太像是二手的,款式也比较新(B15)”。尽管B15在二手服装市场购买衣服可能出于消费惯习的影响,但不可否认的是,二手服装已经嵌入到本地人日常时尚体系之中,成为本土时尚的一种重要表现形式。因此本研究不仅关注一手服装,亦需关注二手服装。
/
| 〈 |
|
〉 |