[Hu Yufu] Establishment and improvement of the benefit mechanism in intangible cultural heritage poverty alleviation
Abstract: In the interaction between the central and local governments, intangible cultural heritage poverty alleviation has received attention as a new way of poverty alleviation.
Development that benefits the poor economically and gains capabilities should be the core of intangible cultural heritage poverty alleviation.
The poverty alleviation case of the Lujin Project in Juancheng County, Shandong Province shows that the benefits of the poor in intangible cultural heritage poverty alleviation are not only reflected in the economy, but also reflected in personal achievements and the reshaping of social relations, presenting a diversified benefit orientation.
At the same time, there are structural factors that affect benefits such as high labor intensity, unreasonable distribution of benefits, and limited subjectivity during project development.
Relying on intangible cultural heritage poverty alleviation should be on the basis of ensuring the sustainability of the main economic benefits, respecting the subjectivity of the recipients, giving the community greater rights to participate, and achieving sustainable economic benefits and cultural protection.
Keywords: intangible cultural heritage poverty alleviation; Lu Jin; benefit mechanism; capacity building; community empowerment
1.
Raising questions
Since the 18th National Congress of the Communist Party of China, my country's poverty alleviation work has entered a new stage of "targeted poverty alleviation", and effective poverty alleviation models are being actively explored from top to bottom.
In the interaction between the central and local governments, intangible cultural heritage projects, especially traditional craft projects, can provide employment opportunities for the poor because of their economic attributes and have become a new poverty alleviation resource."Intangible cultural heritage + poverty alleviation" has become a popular expression.
In practice, intangible cultural heritage poverty alleviation is a kind of poverty alleviation that relies on intangible cultural heritage resources and targets poor people in poor areas.
Through industrial development, it releases the economic potential of intangible cultural heritage resources and provides jobs and income to achieve poverty alleviation and prosperity.
way.
In 2018, the Ministry of Culture and Tourism and the Poverty Alleviation Office of the State Council jointly issued the "Notice on Supporting the Establishment of Intangible Cultural Heritage Poverty Alleviation Employment Workshops", marking the rise of "Intangible Cultural Heritage + Poverty Alleviation" to a national strategy.
In practice in various places, intangible cultural heritage poverty alleviation has become a highlight of poverty alleviation promoted by local governments and a hot spot captured by media reports.
In existing academic research, Wang Jianmin emphasized that attention should be paid to ethnic minority culture and ethnic minority subjectivity in poverty alleviation.
Liu Yongfei combined the current situation of intangible cultural heritage resources in the western ethnic provinces and regions, and proposed development measures of "combining government leadership with social participation","combining innovative talent training with innovative product development", and "combining resource integration with regional cooperation".
Gui Sheng and others proposed a practical path of "cultural space reconstruction" in response to the practice of intangible cultural heritage poverty alleviation in the Wuling Mountains.
Driven by policy-driven influence, more followers emphasize the affirmation or promotion of intangible cultural heritage poverty alleviation, explore possible paths for intangible cultural heritage poverty alleviation from a macro perspective, and focus on poverty alleviation practices in the central and western regions and ethnic areas.
However, for the poor as cultural holders, how they participate and feel is less reflected in these studies.
Intangible cultural heritage poverty alleviation regards the poor as a direct stakeholder.
To a certain extent, the participation and benefits of the poor determine the success of intangible cultural heritage poverty alleviation.
Therefore, in the study of intangible cultural heritage poverty alleviation, we must not only pay attention to policy implementation and poverty alleviation effects, but also the benefits of recipients should not be ignored.
Furthermore, whether the intangible cultural heritage projects selected for poverty alleviation are applicable, how the recipients feel, whether the poor people benefit, in what aspects the benefits are reflected, and what constraints are there? These issues ultimately point to how to better protect intangible cultural heritage.
Land helps targeted poverty alleviation.
Therefore, it is necessary to present the participation of specific families or individuals in the entire poverty alleviation process through in-depth fieldwork.
Through the narration of individual lives, the effectiveness of intangible cultural heritage poverty alleviation can not only be examined, but also help promote poverty alleviation work.
Practical practice and sustainable development.
This study takes the poverty alleviation practice of the national-level intangible cultural heritage Lu brocade weaving skills project in Juancheng County, Shandong Province as an example.
On the basis of revealing that benefiting the poor should be the core in intangible cultural heritage poverty alleviation, starting from the micro level, through participating observation and interviews with Zhinv, it presents the process of poverty alleviation in Lu brocade, analyzes the benefits of women and the factors that restrict women's benefits, and analyzes the benefits of the poverty alleviation economy.
From the perspective of sustainability, respecting the subjectivity of recipients, and empowering the community, Consider how intangible cultural heritage protection can better help targeted poverty alleviation.
2.
Benefiting the poor: the core issue of intangible cultural heritage poverty alleviation
In terms of the practice of intangible cultural heritage protection, the changes around heritage research and protection work in the past ten years can be summarized as two points: on the one hand, from attaching importance to the protection research of culture itself to emphasizing the protection research of the community inheriting culture in academic research; on the other hand, in the heritage policy, the focus has changed from the exploration of protection methods to the promotion of parallel strategies of protection and utilization.
The government and academic circles play a leading role in this, but the role of community as the main body of cultural inheritance should not be ignored.
Therefore, when discussing heritage protection, it is always inseparable from the concern for the community to which the heritage project belongs.
Community is the core content of UNESCO Convention for the Safeguarding of Intangible Cultural Heritage, and benefiting community is an important aspect of community participation in intangible cultural heritage protection activities.
For example, Article 7 of the "Ethical Principles for the Protection of Intangible Cultural Heritage" formulated by UNESCO in 2015 states: "Communities, groups or individuals that create intangible cultural heritage should benefit from the protection of the spiritual and material interests derived from such heritage." Although community is a word that is difficult to define in intangible cultural heritage protection, as inheritors and practitioners of cultural heritage, community people are not only the main body of community participation in intangible cultural heritage poverty alleviation and development, but also the sustainable driving force for the protection of intangible cultural heritage that focuses on economic benefits and emphasizes cultural heritage.
Therefore, when using intangible cultural heritage resources, it is an important aspect to enable the poor in the community to obtain economic benefits and improve their capabilities through participation.
From the perspective of poverty alleviation, only economic benefits have been used as a measure of the effect of poverty alleviation.
From a macro perspective, we have focused on the amount of poverty alleviation-how much income will be increased and how many poor households will be eliminated, but neglected the quality of poverty alleviation-whether the poor will benefit.
The vivid practice of the recipients is lost in the statistical data, and the overly macro performance appraisal obscures the true goal of poverty alleviation.
Past poverty alleviation policies often emphasized the "defects" of the poor population such as low quality, backward consciousness, and ignorance of thinking, and tried to achieve poverty alleviation through external intervention, but ignored the exploration of the potential capabilities of the poor population and local resources, resulting in half the effort.
With the exploration of poverty alleviation theory, practitioners and researchers have gradually shifted their focus on poverty alleviation to benefiting the poor.
For example, Amartya Sen, a famous Indian economist, believes that the real meaning of poverty is the poverty of poor people's ability to create income and opportunities.
The fundamental reason is the deprivation of their ability to obtain income and the loss of opportunities.
In 1999, the British Agency for International Development proposed the PPTPro-Poor Tourism model with the poor as the core, emphasizing that recipients will gain more development opportunities and net benefits from tourism poverty alleviation.
This model has been generally accepted and adopted by the international community.
Integrating the theory and practice of intangible cultural heritage protection and poverty alleviation, this study believes that intangible cultural heritage poverty alleviation should have benefiting the poor as its core goal.
The benefits of the poor are reflected in both economic and non-economic benefits.
Economic benefits refer to income earned by processing, operating, and selling intangible cultural heritage derivatives; non-economic benefits refer to the development and improvement of the poor's social status mobility, learning and training opportunities, cultural protection, self-subjectivity and other abilities in the process of poverty alleviation.
Economic benefits can be quantified and are an aspect of general concern; non-economic benefits are difficult to measure and are often ignored in the measurement of poverty alleviation effects.
However, for the poor, non-economic benefits are more important than economic benefits.
In other words, while emphasizing economic benefits, more attention should be paid to building and improving the ability of the poor to achieve self-development.
3.
Case practice of poverty alleviation in Lujin
Juancheng County, Heze City, Shandong Province, is located in the southwest of Shandong Province.
The local area is dominated by agriculture and lacks pillar industries.
Economic and social development has been slow in modern times.
Because it is located in the Yellow River beach area, repeated breaches have exacerbated regional poverty.
In 1985, Juancheng County was listed as a key poverty alleviation county by Shandong Province.
Poverty alleviation and prosperity have always been a key task of the local government.
In Juancheng's poverty alleviation work, Lu Jin inherited by local women has also been developed into poverty alleviation projects.
Lu brocade is the abbreviation for folk brocade in southwestern Shandong.
It is popular in Heze, Jining, Zaozhuang and other places in Shandong Province.
Local people generally call it "cotton sheet","soil cloth" and "old coarse cloth".
It is a cotton fabric woven by villagers using manual spinning cotton threads.
Before the 1980s, the production of Lu brocade was an important domestic labor for local women and was closely related to women's lives.
With the development and progress of society, by the early 1980s, self-sufficient weaving work gradually withdrew from the category of family labor.
In the late 1980s, due to the gradual development of government poverty alleviation, industrial development and cultural protection, Lu Jin was rediscovered and was selected into the second batch of national intangible cultural heritage projects in 2008.
Since then, Lu Jin has received increasing attention in the form of industrial development.
In 1995, the Juancheng County Cultural Relics Management Office responded to the initiative of the Shandong Province Cultural Relics Bureau to build a small and medium-sized characteristic museum and established the China Lu Brocade Museum.
At first, the museum mainly collected physical exhibitions.
Later, the staff realized that the museum could only preserve Lu brocade, and only through industrial operation could Lu brocade be passed down.
Therefore, since 1997, museum staff relied on the Lu Brocade Museum to sell Lu Brocade fabrics and products as local specialties at tourist attractions in Qufu, Taishan and other provinces and during the "Heze International Peony Fair", initially opening up the market.
The Lu brocade fabrics sold here are mainly purchased from the private sector, with occasional hand-weaving by women.
After several years of development, the developer registered and established Juancheng County Lujin Crafts Co., Ltd.
in 2003 with the registered trademark of "Jingyifang").
Driven by "Jingyifang", more than a dozen companies and workshops producing and selling Lu brocade have emerged in Juancheng.
Lujin products are still mainly local specialties, and their products have expanded to include bedding, clothes, auto supplies and other supplies.
The market is mainly supplied internally to local governments for consumption, and externally sold by franchised stores.
2003-2012 During the year 2000, the market was stable and the promotion of intangible cultural heritage protection, the industrialization of Lujin took shape and showed a good development momentum.
According to a survey by Pan Lusheng and others in 2008, Lujin's "industry's total annual production reaches 180,000 pieces, and its annual output value reaches 30 million yuan." This reflects the rapid development and scale of the Lujin industry, and also demonstrates the poverty alleviation potential of the Lujin industry.
In terms of production organization, Lujin Company generally adopts the "enterprise + Weaver Girl" method.
The enterprise provides yarn, the Weaver Girl leads the thread and goes home to weave to earn processing fees, and the enterprise carries out post-product processing and sales.
Weaver only participates in the weaving of fabrics needed by the company.
In terms of spatial distribution, Zhinv is concentrated in Jianbei villages, which are far away from the county seat and lack employment opportunities.
According to relevant statistics, the Lujin project has created employment for more than 5860 people, of which 1563 are poor, and the per capita annual income of employees is more than 17,000 yuan.
It can be seen that through industrialization development, Lu Jin has exerted a certain poverty alleviation effect.
With the further development of industrialization, around 2012, changes surrounding the Lujin industry caused the overall industry to undergo transformation.
First of all, technological innovation has impacted the form of manual weaving.
In order to reduce costs and improve production efficiency, some companies have carried out technological innovations and used machines to weave fabrics, and woven Lu brocade products have occupied the market.
Although there are occasional manual orders, it is difficult to maintain basic operations of the company, thereby reducing the need for manual labor.
Secondly, government policies have caused Lujin's consumer market to shrink.
In 2012, the central government formulated and implemented the "Regulations of the Political Bureau of the CPC Central Committee on Improving Work Style and Keeping Close Contact with the Masses" to limit the relevant consumption behaviors of government agencies.
Since then, local governments have basically stopped using Lu Jin in meetings and external activities.
The local market of Lu Jin has shrunk on a large scale.
Finally, with the development of the commodity economy and the advancement of poverty alleviation, rural women have more employment options.
In contrast, doing other jobs was more profitable than weaving, so local women gradually gave up Lu brocade weaving after weighing in.
Nowadays, apart from weaving activities for the purpose of cultural inheritance, it is rare to see local women weaving in order to obtain processing fees.
Xiong Zhengxian summarized the life cycle law of poverty alleviation in characteristic cultural industries into four stages: "investment period","growth period","maturity period" and "decline period".
The effect of poverty alleviation corresponding to these four stages presents an "inverted U" shape.
The development process of poverty alleviation in Lu brocade industry also reflects similar laws.
Around 1996, the development led by museum staff was an investment period and was in the exploration stage of introducing Lu brocade into the sales market, and the poverty alleviation effect did not appear; from 1997 to 2003 During the period, it was the growth period, mainly market development was carried out by Lu brocade Museum staff, which led to employment of weaving maidens in northern Juancheng, and the poverty alleviation effect began to show; 2003-2012 is a mature period, with Lujin enterprises leading the industrial operation.
The product market is stable and the profits are high.
The economic value of Lujin is released, and the poverty alleviation effect is prominent; after 2012, it has entered a recession period, due to Lujin The industry is stuck in a bottleneck and needs to be transformed, making it difficult to exert the effect of poverty alleviation.
4.
Analysis of the benefits of women in poverty alleviation in Lujin
To analyze the benefits of women in the Lu brocade industry, this study mainly selects five local women who have been weaving for a long time as cases.
They have common characteristics: aged 40-65, when they were young, they had many brothers and sisters at home and had few opportunities to receive education.
After settling a family, they bear the dual responsibilities of family and society such as raising children, supporting the elderly, doing housework, field work, and social interactions.
When they could make money by weaving Lu brocade, they actively joined in.
So, in what ways do the women participating benefit? Going deep into the family and life of Zhinv, we find that behind the statistics of poverty alleviation in Lujin show the benefits of women's diversity, but they also obscure some problems that weaken the effect of poverty alleviation.
1.
Women earn financial income through weaving.
Through hard work, the Weavers have gained direct economic benefits.
Xiangyun from Yangtun Village, Jubei, was an early woman who weaved for the company.
She told the author about the income from weaving at that time:
This was the case at that time.
Except for harvesting and planting wheat, we did not weave it all the time and continued all year round.
At that time, it was only one meter, and it was not easy to earn more than ten yuan a day from weaving.
It was enough.
At that time, when I made the most money, I made five to six hundred yuan a month.
Usually I earn three to four hundred yuan.
In 2007, the investigation team of Shandong University of Arts and Crafts estimated that the annual income of Weaver was 4,500 - 8,500 yuan based on farmers working 8-10 hours per day, 7 meters per day, and 20-24 days per month.
According to the author's investigation, some women earn more than this.
In order to earn more money, excluding other working hours, Weavers spend an average of at least 12 hours working on looms every day, which is longer than the working hours in ordinary factories., weaving more than 10 meters a day and exceeding the average of 7 meters).
The per capita net income of farmers in Juancheng County in 2007 and 2008 was 3924 yuan and 4457 yuan.
From this point of view, the income from weaving is to a certain extent higher than the average income of local farmers.
This also reflects that relying on Lujin's industrial development has enabled the women participating in it to obtain direct economic benefits, showing the effect of poverty alleviation.
2.
Women gain satisfaction with family and self-achievement.
Economic empowerment is of great significance in women's lives.
As Xiumei said:
At that time, although it cost less than now, children went to school to pay tuition and bought snacks.
If they were sick, they would need money to visit relatives and travel.
If they had no money, they would have to borrow money from someone.
We can earn two money from weaving, which is enough.
We don't have to borrow it from anyone or ask for it from the boss.
Xiumei's example reflects that women spend most of their weaving income on daily household expenses, while their husband's main income from working outside is arranged for major expenses.
The average woman has no opportunity to make money, and is often short of money when it comes to urgent needs.
Although weaving does not account for the main component of the family economy, it provides support for women to maintain the daily operation of the family.
Women feel that they can share a little of the family and have a lot of face in front of the "head of the family".
Some women even become the main provider of the family economy.
At that time, Aiying's family in Zhangzhuang, the old city, all counted on her to earn some money from weaving.
Her man had waist problems and couldn't work.
Her children relied on her to go to school.
She weaves two machines of cloth a month.
The cloth she weaves is good and earns more than her salary at work.
In families like Aiying, because the family whose husband is sick lacks financial income, women not only have to become virtuous wives, but also have to play the role of earning money to support the family.
From the perspective of traditional division of labor, weaving itself is part of women's family work.
For women who have internalized caring for the family as their vocation, making money from weaving allows them to affirm their own value.
Therefore, the acquisition of disposable income meets Zhinv's needs in family life, personal emotions, and daily etiquette.
Women use weaving skills to work hard to support half of the sky.
They not only participate in the reproduction of the family, but also constitute the reproduction of society.
3.
Flexible employment work models meet women's needs for family care.
The traditional gender division of labor binds women to their homes and land, leaving them with less time to engage in jobs that provide cash rewards and self-development.
In terms of employment choices, women do not expect too much and are willing to participate as long as they have the opportunity.
Therefore,"an employment model in which work and family can coordinate or compromise each other" is more suitable for women.
As Chunlian said:
In the past, when we were busy all day and didn't stay there), we couldn't see a penny.
If we were tired from weaving, we wouldn't earn much.
We could see the money, and we could still take care of the old and young people at home.
We didn't miss the work in the fields.
Women are very pleased that they can earn income through weaving while also taking into account their families, old and young and land.
Although weaving strengthens women's maternal role in the family, economic income gives women's housework new meaning, highlighting the significance of feminized labor.
Weaver not only gained financial income by relying on weaving skills, but also gained a sense of accomplishment, but also realized the importance of herself in participating in her family's economic contribution.
It can be seen from the above analysis that women use their skills to weave fabrics for enterprises and transform skills into technological capital.
They not only gain economic benefits, but also build self-confidence in demonstrating their contribution to the family's economy and maintaining family reproduction.
Benefit from non-economic benefits.
From the perspective of cultural protection, women also formed a positive identification of weaving work, making it possible to inherit Lu brocade.
These all reflect the positive and effective role that intangible cultural heritage poverty alleviation can have.
5.
Structural factors that restrict women's benefits
It should be noted that due to the interweaving of multiple factors, while benefiting from multiple factors, the structural factors existing in the project development cannot be ignored, restricting women's participation and benefits and posing challenges to the sustainability of intangible cultural heritage poverty alleviation.
1.
Hand-woven weaving is labor-intensive and machine substitution is strong.
With the commercialization of Lu brocade, Zhinv's labor was gradually commercialized and she participated in market activities as a labor force.
In the construction of enterprises, media, and scholars, Lu Jin has attracted attention because of his "hand-weaving","national characteristics" and "green environmental protection".
However, from the perspective of labor production, weaving is a complex, heavy, mechanically boring physical labor.
In the past, women's weaving was coordinated with other household tasks without a sense of urgency in time and carried out in a relatively relaxed and free environment.
Industrialization has broken this balance.
Enterprises require one to two hundred meters of cloth to be woven within a specified time.
Weaver is faced with a huge workload and limited time.
For example, Lanzhi from Junlizhuang Village recalled her feelings when weaving:
Weaving all day is tiring.
At that time, we all wanted to make money and knitted hard.
We were so tired.
Now that I am idle, my arms are hurting.
I'm not so good, I'm better, I'll quit when I get tired.
My sister-in-law is strong-hearted, oh, she's so tired that she still weaves.
When she was tired, she would lie down on the machine and sleep for a while.
She was too tired and fell asleep as soon as she slept, and the night passed.
It can be found from Lanzhi's narration that even if weaving is tiring,"thinking about earning more" has become the driving force for women to keep weaving.
Many women work more than twice as long as they used to and over-weave fabrics.
Most women have problems in their shoulders, cervical vertebrae, and wrists.
Even with such high labor intensity, from the perspective of industrialization, the efficiency of manual weaving is still very low, and relying on women to weave cannot meet the needs of market-oriented mass production.
For example, one piece of three-piece fabric is about 14 meters long, and one set cannot be woven in one day by relying on manual weaving.
However, the machine can produce more than ten sets per day, and the cost is much lower than that of manual weaving.
Therefore, if we do not pay attention to the value of culture, hand-weaving is an eliminated production method.
As enterprises generally adopt machine production instead of manual production, women's labor force, who relies on hand-weaving to earn processing fees, has also been replaced.
Some Weavers lose their job opportunities and can only find other ways out and engage in insecure jobs.
2.
There is a lack of reasonable benefit distribution mechanisms, and women's income is at risk.
The weaving process of Lu brocade is complex, mainly including two processes: preliminary preparation and weaving.
It takes several days or even a week to prepare in the early stage, but the payment calculation method of paying in meters ignores this time.
The processing fee of fabrics is the cost of Lu brocade products.
Enterprises pay women's handicraft fees according to social labor prices, and sell them as a selling point when products are sold.
The pricing is much higher than the cost.
As Jiang Ruiqing and others revealed in their research on the benefits of farmers in the "enterprise + farmer" model,"the dominant position of enterprises and farmers is asymmetrical, and farmers cannot share the profits from processing and sales." Similarly, Lu Brocade and Weaver Girl did not participate in the profit distribution of products with added value from handicrafts.
Even though the manual cost of weaving Lu brocade continues to increase, as Pan Lusheng and others surveys show,"the income of farmers has changed little, and the growth rate is far behind the growth rate of the income of local distribution companies." Overall, the change in weaving income is relatively small.
The ultimate determinant of women's income is the market.
Although enterprises have assumed the responsibility of resisting market risks, the relevant changes surrounding Lujin in the later stage of industrialization have caused market transformation, making it difficult to provide sufficient jobs.
With the emergence of diverse employment paths, some women have begun to give up relatively low-paying and tiring weaving jobs and choose relatively higher-paying jobs.
3.
The level of participation is low and women's subjectivity is not demonstrated.
In the organizational form of "enterprise + farmer" formed by Lu Brocade Enterprise and Weaving Girl, women participate in the process of weaving fabrics required by the enterprise, and do not participate in the early design, subsequent product processing and sales.
There is no very close cooperative relationship between Zhinv and the company, but a loose relationship.
Enterprises have the decision-making power, and women are relatively passive to a certain extent.
When the weaving quality is poor or incomplete, the weaving girl will lose the opportunity to weave.
Therefore, in the entire production and marketing process, women's participation level is relatively low and only exists in the form of selling labor.
In other words, in poverty alleviation and development, the government, enterprises, and scholars are the leading forces, and women are often in passive and silent roles, and their subjectivity is not demonstrated.
Women do not participate in poverty alleviation design and development planning, and lack channels and communication opportunities to express their wishes.
In media reports and cultural performances, women are often displayed or promoted as a cultural landscape, and gradually become excellent "actors" under packaging, and their true feelings and situations cannot be presented.
Therefore, the structural factor of traditional gender cognition impedes women's subjectivity.
6.
Thoughts brought about by the Lu Jin case: How to tell the story of intangible cultural heritage poverty alleviation
To sum up, it can be seen that poverty alleviation through intangible cultural heritage is not a simple proposition that can be answered.
In the research on intangible cultural heritage poverty alleviation, if we do not understand the particularity of the beneficiary groups and easily put forward suggestions such as system construction, talent protection, capital investment, and cultural rural areas, it will not only be difficult for poverty alleviation to be truly implemented and effectively carried out, but may make the already impoverished objects even more embarrassed, making the dilemma of intangible cultural heritage more severe.
Before making specific suggestions, it is advisable to sort out the necessary relationships in poverty alleviation with intangible cultural heritage.
On the premise of ensuring the sustainable economic benefits of the poor, we should focus on the non-economic benefits of the poor, and give full play to the subjectivity of the poor through empowerment., enhance their visibility and participation in poverty alleviation and their ability to withstand risks.
Only in this way can we use intangible cultural heritage to truly lift the poor out of poverty and tell the story of intangible cultural heritage poverty alleviation.
1.
The relationship between short-term poverty alleviation and the continued economic benefits of the poor.
Lu Jin's case reveals that under the premise of market stability, transforming skills into capital can benefit women economically, but the instability of the market and the phased nature of poverty alleviation policies will hinder the sustainability of benefits.
Therefore, the goal of relying on intangible cultural heritage to help the poor is certain, but the practical effect is full of uncertainty.
This uncertainty is reflected in the risk nature of the market.
Only when products go to the market and obtain economic returns can they achieve poverty alleviation.
At present, hand-made intangible cultural heritage products mainly use "craftsmanship","creativity" and "culture" as selling points, but the pricing is relatively high, which makes ordinary people prohibitive.
They belong to a niche consumption that needs to be developed urgently in the market; the production of intangible cultural heritage products to meet mass consumption is basically done by machines, with little manual labor required and limited to a certain region, making it difficult to open a national market.
Therefore, only projects with good and stable markets can achieve long-term poverty alleviation results, and cannot follow suit with a "take-away" attitude.
At this stage, many intangible cultural heritage poverty alleviation projects are still in the investment period.
Without follow-up policy follow-up and measure guarantees, poverty alleviation work will mostly remain on the surface, presenting a situation in which art development is vigorous and the market is facing difficulties.
It will not only fail to achieve poverty alleviation.
The effect will also affect the recipients.
Therefore, multi-party action forces led by the government should participate, build a stable product sales platform, reduce market risks, establish dynamic assessment and evaluation of projects under implementation, ensure the sustainability of policies, and make the poor truly economically.
Long-term benefits.
2.
The relationship between external blood transfusions and community empowerment.
From the perspective of individual development of the poor, due to unequal resource allocation, they lack development opportunities and the ability to withstand risks.
Intangible cultural heritage poverty alleviation is not a short-term project.
In particular, it must focus on the sustainability of benefits.
In this process, the subjectivity of the poor should be demonstrated and respected.
The starting point of policies needs to be based on trust in the poor, paying attention to their feelings, paying attention to their opinions, and helping them develop.
A reasonable benefit distribution mechanism needs to be established to allow recipients to participate in the sharing of manual value-added profits and maintain the dignity and dignity they gain from labor as their own life.
In addition, considering the particularity of the community, it is necessary to emphasize the development model that aims to empower the community in intangible cultural heritage poverty alleviation, and shift from relying on external blood transfusions to focusing on self-blood production within the community.
Community empowerment means giving communities greater participation rights.
By developing the capabilities of community entities, they can build self-confidence and influence in production, organization, leadership, cooperation, self-development, and risk resistance, so that they can become intangible cultural heritage poverty alleviation policies.
The necessary conditions and core of its practice.
From the current stage, while it is difficult to ensure that the poor will receive sustainable economic benefits through intangible cultural heritage protection and targeted poverty alleviation, it will take longer to achieve goals such as "respecting the dominant position of poverty alleviation objects" and "community empowerment".
time.
To make communities the focus of attention in intangible cultural heritage poverty alleviation, we must rely on the re-empowerment of the government, enterprises, society and other forces to integrate the poor into one action subject in the process, so as to enable them to effectively participate in poverty reduction based on their own skills and create suitable conditions for shaping a sustainable future life.
3.
The relationship between economic development and the survival of intangible cultural heritage.
Although the foregoing did not discuss the issue of cultural heritage protection in intangible cultural heritage poverty alleviation, it does not mean that it is not important.
As part of community life, the survival of heritage is as important as the benefits of the community.
Relevant research has reminded us of the need to pay attention to cultural protection in the process of poverty alleviation.
Lu Jin's case also reveals that when women cannot rely on weaving to generate expected income, they will voluntarily give up weaving and choose higher-paying jobs.
Intangible cultural heritage protection emphasizes cultural inheritance as the first priority, and poverty alleviation aims at economic development and economic benefits.
Excessive emphasis on economic benefits will lead to the danger of using cultural protection as a means of poverty alleviation, yielding to economic needs, and sacrificing culture in order to achieve poverty alleviation goals.
The rationality of commercial development of intangible cultural heritage driven by policies and interests may make this issue more prominent.
Therefore, while focusing on economic benefits, industrial development should be based on the premise of not endangering the survival of intangible cultural heritage.
Industrialization is only a manifestation of intangible cultural heritage poverty alleviation, and "the temporarily prosperous economic benefits are difficult to ensure the long-term inheritance and healthy development of intangible cultural heritage." Considering the need for sustainable development, we should add intangible cultural heritage protection to the revitalization of local communities, maintain community people's sense of identity and pride in their own culture, and enhance their sense of ownership.
Faced with these problems, academic research needs to actively respond positively while keeping up with the pace of practice.
At the same time, increasingly cross-cutting and complex practical issues also require the participation of multidisciplinary collaborative research.
(The original text was published in "Journal of South-South University for Nationalities Humanities and Social Sciences Edition", No.
1, 2020.
See the original text for annotations and references)