Study on the Festival Space Production and Ethnic Interaction Exchange and Integration in March Street of Dali Bai People

本文基于亨利·列斐伏尔的空间三元生产理论，从物质、符号与精神空间生产解构大理白族三月街促进民族交往交流交融的实践逻辑。研究表明：物质空间生产构建起跨族际经济互动的实体场域，传统骡马市集与新消费业态的空间并置既延续了历史商贸网络，又借助物质交换的具身化实践催生新型社会关系；符号空间生产使民族文化的物象符号、非遗展演的视觉符号等与国家叙事的政治符号在历史演变中达成意义共识，通过符号解码的公共性转换消解族群文化边界；精神空间生产则以节庆周期中集体记忆的周期性唤醒为核心，依托神话叙事重构与节俗参与的身体实践，形塑超越族群差异的情感共振空间，使多民族成员在“文化共享域”中实现精神认同的升华。与此同时三月街的发展面临基础设施停滞与活动模式固化，商品同质与文化融合浅表化的现实困境，需要优化公共服务和创新文化叙事载体。Based on Henri Lefebvre’s theory of spatial triadic production, this paper deconstructs the practical logic of the Dali Bai March Street in promoting inter-ethnic communication and exchange based on the production of material, symbolic and spiritual space. The study shows that: material spatial production builds up a physical field for inter-ethnic economic interactions, and the spatial juxtaposition of traditional mule bazaars and new consumerism not only continues the historical trade network, but also generates new social relations through the embodied practice of material exchange; symbolic spatial production enables the physical symbols of national culture, visual symbols of non-heritage performances and political symbols of the national narrative to reach a consensus of significance during the historical evolution, and dissolve the public nature of symbol decoding and deciphering by means of a public nature transformation. The production of symbolic space enables the physical symbols of national culture to reach a consensus of meaning with the political symbols of the national narrative in the course of historical evolution, and through the public transformation of symbolic decoding to dissolve the cultural boundaries of the ethnic groups; the production of spiritual space takes the periodic awakening of collective memories in the cycle of the festivals as the core, and relies on the reconstruction of mythological narratives and the bodily practice of participation in festivals and traditions to shape a resonant space of emotions that transcends the differences between ethnic groups, so as to enable members of the multi-ethnicity to achieve the sublimation of their spiritual identities in a “cultural sharing domain. At the same time, the development of the March Street is faced with the difficulties of stagnant infrastructure and solidified activity patterns, homogeneous products and superficial cultural integration, which require optimization of public services and innovation of cultural narratives.