文旅融合视域下山西非物质文化遗产活态传承路径的创新与研究

现如今,社会经济的不断进步与发展,推动了非物质文化遗产记载的文化生态环境发生明显改变,其保护和传承还存在很多问题,如何实现非物质文化遗产的活态传承是山西省政府需要高度重视的问题。通过文旅融合的方法推动非物质文化遗产的创造性转化和创新性发展,是非物质文化遗产活态传承的主要手段。山西非物质文化遗产具有明显的地域特色与丰厚的文化底蕴,全面深挖其内在的文化元素与符号,通过有效融合非物质文化遗产和旅游互鉴融通的技术路线,能够为非物质文化遗产的活态传承提供可靠的保障。     

南龙古寨古村落活态传承研究

随着城镇化进程的加快,南龙古寨这个具有典型布依族文化特色的古老村落,正面临着环境危机、文化危机和生存危机.本文基于活态保护视角,研究发现南龙古寨古村落在保护与传承中存在活态传承后继乏人、民族认同感减弱、经济活力不足、人口流失严重等问题.针对性地提出了健全政策执行体系、明晰保护制度与修缮方法、重视传承人的培养与保护、加强...     

酥油花的技艺传承、民俗传承以及传承方式与问题分析

酥油花是藏民族的一种传统艺术表现形式,通过对酥油花的技艺传承方式,在技艺传承过程中遇到的问题等合理分析,可以提高我们对藏民族民俗文化的认识度和尊敬度,并且可以采用有效的方式方法对非物质文化遗产进行保护。     

数字媒体背景下江永女书的活态创新性传承

江永女书,是世界上最古老的文字之一,也是唯一的女性专用文字体系,最早可追溯至新石器时代的仰韶文化,于2006年列入首批国家级非物质文化遗产名录。文章分析了江永女书的文化价值以及现状,总结其在保护发展过程中所面临的困境,依托湖南江永县独特的女书资源优势,深挖其创新点,提出非遗文化活态保护新途径,探讨其在数字媒体蓬勃发展时代传承与创新设计的可行性,以期对相关研究提供可借鉴路径。     

关于“非遗”传承的多维思考

＂非遗＂工作是广大文化工作者的新课题。非遗保护与传承工作的焦点应该集中体现在＂活态＂上,这种特殊的＂活态＂传承是必需完全依赖特定的人群和特定的环境而生存的,它以典型的口传心授为特点,所有技艺全都是以人的相互依存为延续的。因此,在保护其文化形态的基础上,如何对其进行＂传承＂,是保护与开发利用非物质文化遗产的关键。     

遗产旅游：民俗学的视角与实践——华盛顿州的文化旅游和非物质文化遗产

技术的进步使得现代旅游业迅速发展。华盛顿州第一个遗产旅游项目由华盛顿艺术委员会于1995年创立,它以卡带附带说明书的形式出现。华盛顿艺术委员会在制作了7个类似的文化遗产旅游项目之后,在积累了大量相关档案文件的同时也面临着许多问题,例如：1．本真性和地方感;2．创造性与优秀艺术家;3．挪用;4．多样性和包含;5．经济冲击和利益;6．隐私;7．跟上新技术的步伐。美国公共民俗学家对上述问题进行了探讨并取得相当的成效。     

活态视角下珠海三灶编织非遗文化的传承与发展

非遗文化的保护和传承,是当代文化建设的重要内容。本文从活态视角出发,以珠海三灶编织为例,探讨三灶编织非遗文化活态传承的相关策略。笔者通过实地调研、文献分析等方法,发现目前珠海三灶编织存在着技艺传承后继无人、传承方式单一等问题,并从活态视角提出传统手工艺类非遗文化传承与发展的优化路径,为珠海三灶编织非遗文化的传承与发展提供参考。     

语境、过程、表演者与朝向当下的民俗学——表演理论与中国民俗学的当代转型

本文对表演理论在中国民俗学领域近30年间的传播和实践历程进行了梳理和总结。该理论得以传入中国并被接纳有着多方面的内在因由,既与新时期中国社会的改革开放形势相适应,更与本土民俗学对生动鲜活的表演活动进行记录和对民俗进行整体性研究的迫切需求密切相关。中国民俗学者在本土化实践中体现出的将多种理论视角相融合、对历史维度的强调、对文本与语境关系的重新思考等,对表演理论有丰富和修正的作用。在表演理论直接和间接的影响与推动下,当代中国民俗学的研究取向逐渐向注重语境、过程、表演者和当下发生转型。     

经典的复现与传统的再造——浅析非物质文化遗产在展览策划实践中的创新与转化

当下,举办非物质文化遗产展览已成为非遗常态化保护与传播的重要手段,如何在非遗类展览策划实践中做到对传统文化的创造性转化和创新性发展是每个策展人需要思考的重要问题。作为国家级综合艺术展示平台,国家大剧院在展览策划中不仅注重展览内容的学术性,也注重利用剧院自有资源和运用跨界的策划思维与多元的展陈手段,打通观众的多重感官从而形成“通感”,进而策划出能够吸引不同层面观众、满足多元观展需求的非物质文化遗产展览。     

Intangible cultural heritage and the better angels of folklore’s nature

Abstract

Folklore research in the United States typically is completed either through academic departments or in organisations designed to create public presentations of traditional expressive culture. These two approaches are termed ‘academic folklore’ and ‘public folklore’. The intellectual history of both approaches has recently been critiqued. One result of this deconstruction is an ambivalence over the historical legacy of key concepts in the study of folklore. Assessing elements of the critical study of folklore’s history – in both academe and the public sector – suggests opportunities for reconstituting the study of traditional culture to establish a more socially responsive approach that is relevant to ways that heritage professionals assess folklore as intangible culture heritage.     

非物质文化遗产的主体与保护主体之解析

非物质文化遗产保护是一项全人类、全社会卷入的公共文化事业,需要各方面主动扮演相应的角色、发挥各自的优势、承担特定的责任。把各个方面建构成积极有为的身份,就成为非遗保护的一项颇有建设价值的理论工作。其中,以"主体"身份看待相关的各个方面,是一项有益的尝试。界定非遗的主体与非遗保护的主体,实际上也是探索建立非遗保护这项公共文化事业的分工合作的身份框架。     

Cultural Performance and the Reconstruction of Tradition among the Bunun of Taiwan

ABSTRACT This article aims to understand the meanings and impact of the reconstruction of tradition and the objectification of culture among the Bunun, an Austronesian‐speaking indigenous people of Taiwan. It situates the revival of tradition in the contexts of state appropriation and the development of ethnic tourism, and shows how the Bunun attempt to control their relationship with the state and the dominant society by reconstituting tradition in the present. The culturally specific ways in which the Bunun sustain local identity and sociality by reproducing their concept of personhood are highlighted. In doing so, I seek to move the analysis beyond the use of reified tradition as a political and identity symbol to address the broader theoretical concern of understanding tradition as a culturally specific mode of change.     

世界社会的民俗协商:民俗学理论与方法的新生命

民俗学是随着现代性的全球扩张而发展起来的一门高度国际性的关于民族文化传统的学科,它在方法上采取集体主义,在理论上假设民族在民俗上的同质性。在现代性走向巅峰的时候,同质性人群和民俗传统的快速消逝带来民俗学的危机。面对危机,从日常生活来界定民俗的思潮兴起,却并不能解除危机。在人口流动、文化杂糅的世界社会,个人与小群体必须与他人协商安排日常生活的细节,这种世界社会的民俗协商正在成为广泛的事实。能够应对这种趋势的民俗学将会获得发展的生命力,这有赖于从业者带来理论与方法的创新。     

Judgment,Tradition and Reason: A Response

Abstract

The author of The Desire of the Nations (DN) and The Ways of Judgment (WJ) responds to the criticisms and questions of the eight other contributors, defending his concept of government-as-judgment and exploring questions about international law and contemporary pluralism.     

21世纪前20年非物质文化遗产保护的中国理念、实践与经验

现代非物质文化遗产保护运动的兴起,是人类珍贵的文化自觉和重要的行为选择。中国21世纪前20年的非物质文化遗产保护,既秉持了《保护非物质文化遗产公约》的理念与精神,亦进行了独具特色的创造性实践,构建了文化多样、整体、科学、人本、文化再生产等理念,进行了涵盖面较广、涉及人数较多、影响意义较大、成效卓著的实践与探索,形成了系统完备、富有活力的措施体系,积累了独特、宝贵的经验,走在了世界非物质文化遗产保护的前列,并为之提供了智慧启迪。     

Exploring the Contributions of Cultural Theory for Improving Public Deliberation about Complex Policy Problems

In this article, we argue that the Cultural Theory pioneered by Mary Douglas can help resolve two pressing issues in the study and practice of public deliberation. The first of these issues concerns how best to structure deliberative processes (or “minipublics”) that have increasingly been implemented around the world. We use Cultural Theory's analysis of social relations to derive a hypothesis concerning the ideal design of minipublics, and outline research strategies to test the hypothesis. The second issue pertains to scaling out minipublics. We describe John Dryzek's and Simon Niemeyer's influential proposal for deploying discourses to make public deliberation more representative, and discuss the limits of their proposal. Furthermore, we show how Cultural Theory's analysis of people's cultural biases (i.e., collectively shared perceptions, beliefs and norms) may help overcome these limits and how the design of minipublics can generate trust in and legitimacy of public deliberation.     

Building Bridges Through Performance and Decision‐making: Schools,Research and Public Engagement

Abstract: This paper uses the impact agenda in the UK to realign debate about the relationship between schools, universities and (human) geography. It positions this debate in systemic tendencies within UK higher education. It argues that, whilst impact can be seen as a further instance of neoliberalism, emphasising the gap between accountability and accounting allows an identification with communicative and reflexive knowledge and, more broadly, critical praxis. The paper draws on a year‐long research‐based collaboration with school teachers and their students involving performance work and the development of decision‐making curriculum materials. It argues that working in these ways with schools can provide the basis for public engagement partnerships between schools and universities and a means to constitute diverse research publics. In these ways, it is argued, a wider sense of impact can be reappropriated, to reclaim the critical subject and to constitute academic value     

旅游发展与非物质文化遗产的保护和传承——以莲花山“花儿”为例

“花儿”艺术源远流长,是劳动人民的智慧与情感的结晶。“花儿会”反映了所传唱地区的文化、历史,也是当地的特色民俗之一,不仅具有很高文学、音乐、历史、文化价值,也有很高的社会价值以及作为地方特色的旅游资源的开发价值。但是随着社会经济的发展和乡村城镇化进程的加快,这种古老的艺术正面临着严重的危机,其内涵和外延都在严重萎缩。本文通过对“花儿”在当地居民中传承现状、保护措施、发展趋势等方面的实践调研,结合旅游业可持续发展相关理论,对旅游业发展与音乐类非物质文化遗产保护传承之关系作出了分析和探讨;并提出以实景舞台剧、艺术博物馆等旅游开发模式来加强对这一非物质文化遗产的保护与传承。     

Effects of Autonomy, Performance Contracting, and Competition on the Performance of a Public Agency: A Case Study

What effects do new control mechanisms have that governments use to monitor the performance of quasi‐autonomous public agencies? The control mechanisms under review are managerial autonomy, performance contracts, financial incentives, and competition. Using principal‐agent theory, a theoretical model is developed. In order to assess its value for further empirical research this model is then confronted with evidence of an in‐depth case study of a Flemish public agency, which encompasses two embedded cases. In this case, the four control mechanisms seem to induce the public agency to performance‐enhancing behavior through ways assumed in the theoretical model, but only under very specific conditions. The case study points to another and seemingly more fundamental motivation for such behavior, that is, the need of the public agency to strengthen or restore its legitimacy toward its customers and especially toward its political principals, when it is confronted with certain threats to legitimacy.