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自国家实施乡村振兴战略以来,乡村旅游崭露头角,受到大众的广泛关注。随着乡村旅游的全域化,乡村需依托其丰富的文化资源来吸引游客,非物质文化遗产是乡村发展旅游业的一大特色,通过非遗传承人将非遗文化传播出去,使优秀的传统文化有机会展示,助力乡村旅游业发展。本文以吉林省长白山草编文化为例,在乡村振兴战略背景下,对长白山草编非遗技艺与乡村旅游融合发展进行研究,构建“一乡一品”发展模式,以乡村、学校、企业合作的方式推动乡村文化旅游发展,对其发展过程进行探究并提出针对性建议。 相似文献
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在乡村振兴战略背景下,非遗传承与利用对乡村旅游发展升级意义重大。本文首先介绍池州市非遗概况,其次探讨非遗融入乡村旅游的重要性,再次总结池州市非遗赋能乡村旅游发展存在的问题,最后从配套设施、人才培养、宣传营销、品牌建设等方面提出池州市非遗赋能乡村旅游高质量发展的路径,希望能为相关人士提供参考。 相似文献
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非遗文化与乡村旅游融合发展是大势所趋,非遗文化的输出成为乡村旅游的重要环节,乡村旅游也为非遗文化提供了更大的生存发展空间。随着互联网技术和大众传媒的不断更新,以抖音、快手、微博为代表的新媒体平台所构成的新媒体矩阵逐渐参与到非遗文化与乡村旅游融合发展中。新媒体矩阵打破了非遗文化传播的时空限制,拓展了乡村旅游文化的输出渠道,但发展过程中存在非遗传承人缺乏新媒体输出意识等问题。本文结合周村古商城与商河县鼓子秧歌文化等,提出培养新媒体思维、借鉴优秀典例、紧扣国家政策三点建议。 相似文献
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非遗是"无形"文化遗产,具有活态性、流变性、即时性等特点,非遗展示经历了原生态展示、民族民间艺术展示、"活态"展示三个阶段.当代专业的策展工作者需从狭义定义去界定非遗展,以当代视角和审美意识去理解、把握、呈现非遗的传统文化属性,在展览策划中体现出策展者保护非遗的主观意识,从"全遗产观"视角策展,在展览中阐释非遗的核心价值和文化属性,积极搭建传统文化和现代审美的桥梁. 相似文献
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非遗作为“活态”文化,生动地诠释着传统文化的魅力,坚定地根植着传统文化的自信自强。在建筑设计类高职院校,以特色鲜明的地域非遗促进专业建设,实现职业素养、专业技能与非遗技艺融合发展,有利于高职教育的高质量发展。文章从“建筑+非遗”的双创人才培养入手,结合非遗传承创新的从业经验,探索了非遗进校园的体制机制保障方法,融专业进课堂的人才培养梯度模式,校企共建工作室共创文化品牌策略,教育价值链提升的产教融合学研共创路径。 相似文献
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非物质文化遗产系统性保护既是非遗科学保护的逻辑起点,也是非遗科学保护面临的全新话题。首先我们要承认非遗自身是一个完整的文化系统,并充分意识到非遗自身的整体性、非遗构成要素的层次性、非遗对外在环境的开放性以及非遗文化基因的稳定性,对于构建非遗系统性保护具有重要意义。对非遗实施系统性保护,不但可以完善非遗保护体系,提升非遗科学保护意识,同时还可以提高我国非遗科学保护的政策制定水平,让我国的非遗保护得到健康发展。 相似文献
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《世界遗产》2016,(3)
正非物质文化遗产是一个民族古老的生命记忆和活态的文化基因库,体现着中华民族的生命力和创造力。恰如冯骥才所言:"传承是非遇的生命"。非遗通过传承人之手在当代社会中薪火相传,成为建设物质和精神文明、带动创意经济发展的重要动力。2016年3月28—29日,由清华大学美术学院主办的"非遗进清华——中国非物质文化遗产传承人群研修研习计划"2016春季学术论坛完美落下帷幕。论坛以"非遗触网——传统文化如何融入互联网时代"和"工艺振兴——工匠精神如何助推产业升级"为主题。文化部非遗司巡视员马盛德对论坛的举办表示祝贺,对非遗触网和传统工艺振兴这两个主题的选择高度肯定。两个论坛的学术主持分别由清华美院艺 相似文献
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Robert Baron 《International Journal of Heritage Studies》2016,22(8):588-606
AbstractPublic folklore’s dialogic engagement with communities incorporates methodologies for sharing representational and interpretive authority, collaborative programme development, mutually constructed modes of presentation and stakeholder participation in policy-making. While recognising that heritage interventions inevitably involve power asymmetries, public folklore seeks to mitigate and diminish these imbalances as it develops approaches to enable communities to present their culture on their own terms. This paper explores dialogic public folklore practice through community self-documentation projects, folklife festivals, government folk arts funding programmes and a project promoting places of local cultural significance. It provides examples of the integration of multiple roles of public folklorists as scholars, administrators, producers of folklore presentations and government heritage officers. Public folklore praxis achieved through the integration of these roles is seen as a potential model for critical heritage studies praxis for scholars who are advisors and researchers in intangible cultural heritage (ICH) initiatives. Critical heritage scholars involved with ICH can learn from how public folklorists engage with communities and foster cultural self-determination. For public folklorists, collaboration and increased dialogue with critical heritage scholars could foster greater awareness of hegemonic discourses, reconceptualisation of the social base of ICH and recognition of the pitfalls of fostering economic development through heritage. 相似文献
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Hyeokhui Kwon 《International Journal of Heritage Studies》2017,23(3):200-214
This paper examines how the villagers of Pams?m village in Seoul acted as agents in configuring their own cultural identity which explores issues concerning Korea’s Intangible Cultural Heritage (ICH) designation system. It delves in detail how villagers practice their ritual of Pams?m Pugundang kut ? amidst the complex process of continuity and change as a way of sustaining and promoting collective village identity. By examining the implications of this cultural practices in contemporary society, this paper ultimately raises the question of who constitutes the true legatee of traditional culture of Pams?m village. The cultural practice of the Pams?m Pugundang kut carried out by the villagers of Pams?m can be interpreted not merely as a critique of the dynamics of political and cultural heritage, but the reconstruction of villager’s identity through the creation and continuation of their long village history. This study provides a useful case in examining a village community which describes in detail how the subject of this study constructs their cultural identity and faces the complex issues concerning Korea’s ICH designation system. 相似文献
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Michelle L. Stefano Clifford R. Murphy 《International Journal of Heritage Studies》2016,22(8):607-621
AbstractThe article examines the process of promoting, with a view to safeguarding, the centuries-old Singing and Praying Bands living tradition, an African American musical and spiritual expression that is distinctive to the Chesapeake Bay region of the US. Discussed within the context of US public folklore, the process is understood as a co-intervention, representing an active partnership between the Bands’ community and public folklorists (including the authors) in attempting to reach new members as a means of keeping it alive. The article underscores the need for ‘bottom-up’ approaches in safeguarding living cultural traditions, bringing to light the potential strengths of public folklore work and the benefits its theories and methodologies can bring to the intangible cultural heritage discourse. Moreover, it analyses how community agency has been exercised, and community needs accommodated, through the dialogue-driven, collaborative intervention process. It also investigates how a nuanced view of ‘authenticity’ has been shaped, with regard to changes the living tradition has undergone, and is currently understood by those who embody it. 相似文献
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RUTH PANELLI JO LITTLE ANNA KRAACK 《Gender, place and culture : a journal of feminist geography》2004,11(3):445-467
Following previous geographies of gender and fear this article is stimulated by the dominance of urban accounts of women's experience of safety and fear in different ‘private’ and ‘public’ spaces1. We argue that rural and emotional geography perspectives on these issues provide new directions for both a feminist critique of the notion of ‘rural community’ and broadening of the emotional geographies literature. Communities have been studied at length in rural geography, yet the term itself can be problematic and its emotional potency has not been rigorously interrogated. Differing experiences of the rural community in relation to characteristics of, for example, class, gender, sexuality, age and ethnicity have led to a questioning of idyllic assumptions attached to rural life and the construction of ideas about the rural community. In this article we extend existing debates to argue that constructions of the rural community as an emotionally harmonious, safe and peaceful space may be challenged by women's experiences of fear in various rural spaces. We take the specific case of two contrasting Aotearoa/New Zealand communities and document how women negotiate personal feelings of safety and fear in their own areas. We highlight the absence of a binary of fear/safety, noting that women often live with and through these emotions in more complex ways. Finally, we close by placing this discussion within broader reflections on community as an emotionally charged term and as a rhetorical space of concern and/or responsibility in agency discourse and crime management. 相似文献
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Akiko Ono 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2012,82(1):74-85
ABSTRACT This paper is an ethnographic and historical exploration of Aboriginal Pentecostalism, which permeated quickly into the Aboriginal community in rural New South Wales in Australia during the early twentieth century. Today the Aboriginal Pentecostal Christians in this region renounce Aboriginal ‘culture’. This, however, does not mean they reject Aboriginality. By examining Malcolm Calley's ethnography on the mid‐twentieth century Pentecostal movement in this region and drawing upon my own fieldwork data, I show the way in which this group of Aboriginal Christians of mixed descent in a ‘settled’ part of Australia have maintained Aboriginality and reinforced attachment to the community through faith in the Christian God, whilst, paradoxically, developing strong anti‐culture and anti‐tradition discourses. This paper advocates shifting the study of social change from a dichotomised model that opposes invading moral orders against resisting traditional cultures, to one that examines the processual manifestations of the historical development of vernacular realities. 相似文献
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Theresa Tufuor Chizu Sato Anke Niehof 《Gender, place and culture : a journal of feminist geography》2016,23(10):1480-1495
Since the late 1990s, migration of single women from the rural north to the urban south in Ghana has been making up a growing share of migrant streams. While the livelihood strategies of these migrant women in their southern destinations have been recently examined, the experience of reintegration for those who return to their place of origin has rarely been studied. Drawing on qualitative research with migrant women, returned migrant women (RMW) and their family members, this study examines everyday reintegration experiences of RMW within their households in a rural Dagomba community in Northern Region, Ghana. We conceptualise the household as an arena of everyday life wherein RMW exercise agency to learn to generate livelihoods that support their own as well as household members’ joint well-being. We combine this conceptualisation of household with feminist scholars’ recognition of gender as situated process. Our conceptualisation makes it possible to illuminate gender dynamics around the everyday repetitive decision-making acts that constitute livelihood generation as performed by RMW within specific intra-household dynamics in the context of reintegration in the situated community. Through the examination of the diverse and contradictory ways in which RMW exercise agency in making decisions about livelihood strategies within their households in the studied community, we show how the everyday repetitive acts of RMW contribute to micro-transformations of a situated gender ideology. 相似文献
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Thomas Beardslee 《International Journal of Heritage Studies》2016,22(2):89-101
Since the 2001–2005 Proclamations of Masterpieces and the highly successful 2003 Convention, the UNESCO paradigms of intangible cultural heritage (ICH) and safeguarding have become influential concepts in international, national and local cultural policy. But the thinking employed in the ICH model – where practitioners are ‘bearers’ of reified, bounded heritage practices – neglects the lived realities of practitioners, ultimately safeguarding little and potentially exacerbating existing inequalities. While the ICH model contains promises of community empowerment, its actual execution can in fact disempower many, merely replicating existing inequalities in the new context of ICH management. While existing literature addresses the theoretical shortcomings of UNESCO’s approach, the purpose of this article was to examine the ways in which they unfold in real life. As a practical case study, it is based on fieldwork among the performers at the Jemaa el Fnaa Square in Marrakech, a site addressed in the earliest rounds of the UNESCO ICH project. Using this case study, I discuss ways in which the issues of power inherent in the ICH paradigm have real consequences for those affected and implications for the success of the projects developed under its umbrella. 相似文献
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Anna Paini 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2020,90(3):309-329
Bridewealth in Lifou cannot be discussed on its own; rather it should be considered within the plurality of ceremonial acts which are needed to legitimize a marriage as customary. What do these transactions mean? Where does women's agency lie? Through a longitudinal analysis of ethnographic materials from my fieldwork in Lifou, Loyalty Islands, I consider how Kanak women are engaged in and perceive these ceremonial and cultural processes through a declared women's perspective that highlights their ability to make autonomous choices in an open ended historical context. I argue that it is a case of ‘positive agency’. I emphasize that local categories (june hmala and wenehleng) which define specific moments in this process can be subsumed under the anthropological term ‘bridewealth’. Further, I examine the meaning of money in bridewealth and the fact that the monetary contribution keeps increasing, raising local concerns about the need to regulate the amount circulating in marriage exchanges and its dispersion. Furthermore in Lifou there is no indication that the assembling of the bridewealth by the grooms implies a commoditization and (later) exploitation of women. 相似文献
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