摘要: 群众性体育赛事正在由竞技娱乐事件转向复合型文化传播场景。本文以2025~2026赛季浙江省城市篮球联赛(“浙BA”)温州赛区为案例，在明确“城市文化”内涵的基础上，结合空间生产、情感动员与体文旅融合理论，考察篮球赛事如何被转化为城市文化传播器。研究认为，本文所称“城市文化”，并非仅指城市历史遗产或官方形象口号，而是城市在历史记忆、地方产业、日常生活方式、族群文化、商业实践与公共情感中持续生成的符号系统、叙事资源和参与机制。与贵州“村BA”的村民自治型、纯草根模式以及江苏“苏超”的城市对抗型、准专业化模式相比，温州模式的特点在于：以群众篮球为入口，以文体融合提供内容，以文创开发完成符号转译，以多元文化展示扩展参与网络，并通过政府部门、市场主体、媒体平台和社区组织的协同实现传播放大与消费转化。四重机制并非彼此孤立，而是构成“内容生产–符号转译–社群联结–资源保障”的动态链条。研究同时指出，赛事流量向文化积累转化并非天然成立，仍需处理商业化、地方文化原真性、公共参与差异和传播热度周期之间的张力。
Abstract: Mass participation sports events are shifting from competitive entertainment occasions to multifaceted cultural communication scenes. Taking the Wenzhou division of the Zhejiang Provincial Urban Basketball League (“Zhejiang BA”) in the 2025~2026 season as a case study, this paper clarifies the connotation of “urban culture” and, drawing on theories of the production of space, emotional mobilization, and the integration of sports, culture and tourism, examines how basketball events are transformed into vehicles for urban cultural communication. The study argues that “urban culture” as used here does not merely refer to urban historical heritage or official image slogans; rather, it denotes a symbol system, a set of narrative resources, and a participation mechanism continuously generated through the city’s historical memory, local industries, everyday lifestyles, ethnic cultures, commercial practices, and public emotions. Compared with the village self-governance, purely grassroots model of Guizhou’s “Village BA” and the city-rivalry, quasi-professional model of Jiangsu’s “Su Chao”, the Wenzhou model is characterized by taking mass basketball as an entry point, supplying content through the fusion of culture and sports, completing symbolic translation via cultural and creative development, and expanding participation networks through multicultural displays, while communication amplification and consumption conversion are realized through collaboration among government departments, market entities, media platforms, and community organizations. These four mechanisms are not isolated from one another but form a dynamic chain of “content production, symbolic translation, community bonding, resource guarantee.” The study also points out that the conversion of event traffic into cultural accumulation does not occur automatically, and tensions still need to be managed between commercialization, local cultural authenticity, disparities in public participation, and the cycle of communication popularity.