[Li Hu] On the flow of inheritors and the protection of ethnic minority intangible cultural heritage
Abstract: Inheritors are the carriers and transmitters of intangible cultural heritage knowledge and skills, and are the main body of intangible cultural heritage inheritance.
Intangible cultural heritage inheritors present different flow patterns due to cultural identities and individual differences.
The flow forms and directions of representative inheritors are relatively diverse, but they are rich in administrative colors and are restricted by state power.
The flow of non-representative inheritors is a representative of the exchange and collision of ethnic minority cultures and foreign cultures, and is also an important factor affecting the selection of subsequent representative inheritors.
The flow of general inheritors is relatively common and large in scale, which is enough to affect the cultural ecology and social foundation of intangible cultural heritage.
Inheritors are the key to realizing intangible cultural heritage inheritance, and the flow of inheritors will inevitably have many impacts on the protection of intangible cultural heritage of ethnic minorities.
To give full play to its positive impact and avoid negative effects, we can start from the following aspects: reasonably guide the flow of inheritors and advocate mobility behaviors that are beneficial to the protection of intangible cultural heritage; increase investment in the protection of intangible cultural heritage of ethnic minorities, especially the support and cultivation of inheritors; Accelerate the pace of rural revitalization strategies in ethnic areas and retain inheritors in ethnic areas.
Keywords: inheritors; population mobility; intangible cultural heritage; cultural heritage protection
The key and core to the protection of intangible cultural heritage is "people", who are the carriers and transmitters and inheritors of intangible cultural heritage knowledge and skills.
In the process of protecting intangible cultural heritage in my country, the protection of inheritors is also valued.
At present, the Ministry of Culture has announced the list of five batches of representative inheritors of national-level intangible cultural heritage projects, with a total of 3068 people.
Among them, the fifth batch of representative inheritors of national-level intangible cultural heritage projects announced in 2018 has the largest number ever, reaching 1082 people, accounting for 35% of the total.
With the advancement of the protection of intangible cultural heritage inheritors, my country has gradually formed a selection and management mechanism for inheritors at the national, provincial, municipal and county levels, and the protection of inheritors has entered a standardized development stage.
At the same time, the academic community has carried out a large amount of research on intangible cultural heritage inheritors, and scholars in folklore, anthropology, ethnology and other disciplines have intervened one after another, making remarkable achievements.
At present, relevant research results can be summarized into the following aspects: First, theoretical discussions on the concept, classification and role of inheritors, such as Qi Qingfu's "On Inheritance and Inheritors in the Protection of Intangible Cultural Heritage"[1], Pu Wenfang's "The Attributes of Intangible Cultural Heritage and the Significance of Inheritors"[2], etc.; The second is the research on the life history and oral history of inheritors, such as the "List of Intangible Cultural Heritage Inheritors in Yunnan Province" compiled by the Department of Culture of Yunnan Province [3], the "Oral History of Inheritors of China Folk Art" series edited by Wang Wenzan [4], etc.; the third is the identification mechanism, protection practice and related issues of representative inheritors, such as Feng Li's "Investigation and Identification of Inheritors to See the Problems Existing in the Current Protection of Intangible Cultural Heritage"[5], etc.
These studies have deepened the theoretical and practical discussion of intangible cultural heritage inheritors and played an important role in the inheritance and protection of intangible cultural heritage.
However, no special research results have been published on the relationship between the flow of inheritors and the protection of intangible cultural heritage.
This is inconsistent with the current reality of frequent flow and large scale of intangible cultural heritage inheritors formed in the context of my country's urbanization and industrialization development, the transfer of rural labor to cities, and the penetration of tourism development into many cultural fields.
Based on materials collected from field surveys, this paper attempts to present the social facts of the flow of intangible cultural heritage inheritors in ethnic minority areas and explore the impact of the flow of intangible cultural heritage protection of ethnic minorities.
1.
Inheritors are the main body of intangible cultural heritage inheritance
The inheritance of intangible cultural heritage must be completed by living members of society, and the inheritor is the main body who completes intangible cultural heritage inheritance.
The inheritors hold the professional knowledge and superb skills of intangible cultural heritage, and are both successors and innovators of culture.
Once the inheritor passes away, what is lost is not only the individual life in the simple sense, but also a kind of knowledge, skills, and even a kind of culture and tradition.
Therefore, the core of intangible cultural heritage protection is inheritance, and the focus of protection is on the inheritors.
Intangible cultural heritage inheritors are natural persons or social groups who master specific skills, have recognized influence, and are willing to pass on their skills to others.
Intangible cultural heritage inheritors can be divided into general inheritors and special inheritors.
General inheritors refer to ordinary people in the society to which the intangible cultural heritage belongs.
Members of the same community, ethnic group or ethnic group follow their own folk customs, abide by their own folk life, speak common folk history, inherit their own traditional skills in daily life, and become general inheritors of intangible cultural heritage.
For example, inheritors of intangible cultural heritage such as myths, legends, stories, narrative poems, and epics should include both performers and listeners, because collective memory can only be reflected in the interaction of the two.
Special inheritors refer to special inheritors with certain professionalism and professionalism.
They can either fully master certain specialized knowledge or unique skills; or they can assume important roles such as performers and organizers in group ceremonies, and have a more important status than general inheritors, such as the Naxi "Dongba", the Zhuang "Shigong", the Tujia "Tima", etc.; or the knowledge and skills they have mastered are recognized by the people of a specific group and enjoy high prestige and speak; They are also continuous practitioners of intangible cultural heritage, and their main components are often patriarchs, wizards, singers, folk literature performers or ceremony hosts, etc.[6].
According to the criterion of whether they are named by the government, intangible cultural heritage inheritors can be divided into representative inheritors and non-representative inheritors.
In fact, after state forces intervened in intangible cultural heritage protection actions,"inheritors" gradually became a term with legal connotations and political rights.
Specifically, inheritors named by a certain country or grassroots government or international authoritative organization have legal effect, are protected by law, and bear legal responsibility for intangible cultural inheritance and protection.
Such inheritors, commonly referred to as "representative inheritors", fall into the category of "special inheritors" mentioned above.
At this point,"inheritors" were gradually equated with "representative inheritors of intangible cultural heritage" and were given special meaning [6].
At present, the five batches of representative inheritors of national-level intangible cultural heritage projects announced by the Ministry of Culture and the inheritors recognized by local governments at all levels are all "representative inheritors" with legal effect and political significance.
The identification of representative inheritors means a change in the cultural identity of the inheritors.
Since then, the recognized persons have entered the official discourse system, enjoyed specific government subsidies, and at the same time assumed the obligations and responsibilities of intangible cultural heritage.
According to a field survey conducted by the author in various prefectures and counties in Yunnan in August 2014, the subsidy enjoyed by Yunnan's national-level intangible cultural heritage inheritors was 10000 yuan/year, and that for provincial-level inheritors was 5000 yuan/year.
The subsidies for representative inheritors of state-level and county-level projects vary due to local financial differences, ranging from 300 to 3,600 yuan 1).
In 2016, the subsidy standard for national-level inheritors was increased to 20000 yuan/year, and local governments also increased the subsidy standards for inheritors at all levels accordingly.
In addition to enjoying the honors and subsidies awarded by the government, officially recognized representative inheritors must also perform specific inheritance obligations, such as leading apprentices to teach skills, cultivating successor talents, and carrying out inheritance activities.
The honors and subsidies provided by the government mean that representative inheritors have become the legitimate role and core force of intangible cultural heritage.
Non-representative inheritors and representative inheritors belong to the category of special inheritors.
They also master the knowledge and skills of a certain intangible cultural heritage and pass them on in their groups and society.
Non-representative inheritors may not have been selected as representative inheritors due to quota restrictions or other conditions, or even certain special reasons, but they also play a role in intangible cultural heritage in their communities [7].
Therefore, the role of non-representative inheritors cannot be ignored.
To some extent, non-representative inheritors and general inheritors play no less role than representative inheritors.
General inheritors are the real practitioners of intangible cultural heritage and the carriers of local culture.
The difference between them and special inheritors is only the difference in cultural roles and cultural identities.
The inheritors of special characteristics come from the people, and through the people to cultivate future representative inheritors, promote intangible cultural heritage and protection.
Intangible cultural heritage has a group inheritance nature, as is the intangible cultural heritage projects of ethnic minorities.
For example, the "Zhuang three-part folk songs" popular in Mashan, Xincheng, and Shanglin counties in Guangxi are usually sung by three singers.
The lead singer sings the first and second parts representing the main theme, and the third part is composed of two or more singers.
The chorus and singing in unison are accompanied by singing, which has the characteristics of originating from the village society, singing in public space, and relying on public participation.
The collective nature of the Zhuang three-part folk songs determines that the representative inheritors recognized by the state are not all inheritors of this heritage.
The participation of the chorus singers and local people is indispensable.
They are also the carriers and transmitters of the three-part folk songs.[7].
Therefore, intangible cultural heritage inheritors should include not only officially named representative inheritors, but also unnamed non-representative inheritors and general inheritors of members of the society, ethnic group or nation to which the intangible cultural heritage belongs).
They are all subjects of intangible cultural heritage and development and should all be taken seriously.
2.
The flow of inheritors is an important part of population flow in contemporary ethnic areas
Since the reform and opening up, population mobility has gradually become the new normal for social development in ethnic minority areas in western my country.
As a member of contemporary society, ethnic minority intangible cultural heritage inheritors are inevitably involved in the tide of population mobility and become an important part of today's floating population in China.
1.
The flow of representative inheritors.
Most of the intangible cultural heritage of ethnic minorities reflects the unique understanding of life, life, production and the natural environment to which they belong [8], and is an important part of my country's intangible cultural heritage.
At present, among the 1372 national-level intangible cultural heritage lists published by the Ministry of Culture, 477 items involve ethnic minority intangible cultural heritage; the five batches of national-level intangible cultural heritage lists have 3068 representative inheritors, involving 845 ethnic minority inheritors.
Representative inheritors of intangible cultural heritage of ethnic minorities are the core force of intangible cultural heritage of ethnic minorities.
After selecting and identifying representative inheritors of intangible cultural heritage, governments at all levels in ethnic areas not only grant them specific honors and funding, but also build platforms to provide activity support and publicity, learning, and exchange opportunities for the inheritors.
For example, in Kunming City, Yunnan, government departments actively encourage intangible cultural heritage inheritors to perform intangible cultural heritage skills in various A-level scenic spots.
At the same time, various holidays, Intangible Cultural Heritage Days, etc.
are used to hold activities such as the "Kunming Intangible Cultural Heritage Protection Achievements Exhibition" and "Yunnan Opera Art Week".
In addition, it also cooperates with many universities to carry out "two-way teaching" training courses.
In August 2014, among the 15 representative inheritors of intangible cultural heritage at all levels who were interviewed by the author in Yunnan, national and provincial inheritors have many opportunities every year to give lectures at schools at all levels, perform and communicate in other places.
Inheritors at or above the county level also have the opportunity to participate in various intangible cultural heritage training courses organized by the government.
Case 1: National intangible cultural heritage inheritor Shao Meihan, female, Dai, born in 1968, is a Dai paper-cutting inheritor.
As a national inheritor, Shao Meihan is often invited to give lectures and participate in various trainings in schools in various places.
Lectures in primary and secondary schools are generally free of charge, while university lectures receive a certain class fee of 100-300 yuan a day.
Among them, they have been visited twice at Yunnan Art Institute and Yunnan University for Nationalities at least once a year.
The Provincial Department of Culture also organized exhibitions of his paper-cutting works at home and abroad, including the United States in 2007 and Mexico in 2014.
I usually do paper-cutting in the village, and now I teach 30-40 apprentices.
Many students come to study during the holidays.
2)
Case 2: Yu Xueguang, a provincial intangible cultural heritage inheritor in Yunnan, male, Yi nationality, born in 1956, inheritor of Yi folk songs and wine songs.
Yu Xueguang once worked in a villa in the Lion Rock Tourist Scenic Area in Wuding County for 6 years.
He mainly toasted, sang, danced, played the piano, etc.
for customers, including food and accommodation, and his monthly salary was more than 1000 yuan.
In June 2014, he went to work at the Fire Dart Beef Restaurant in Wuding County to toast and sing for guests, with a monthly salary of 1500 yuan.
Every year, the Culture and Sports Bureau invites him to teach in schools in the county for a salary of 100 yuan/day.
In 2013 alone, he went to schools in more than 10 towns and villages to teach Yi people wine and song culture.
In addition, there are about two or three opportunities every month to sing in high-level hotels, and the remuneration is 100 yuan/day.
He brought out more than 50 apprentices in Lion Rock, of whom one was selected as a state-level inheritor and six were selected as county-level inheritors.
Some apprentices went to hotels outside the province to sing independently.
Currently, there are about 10 apprentices studying with him 3).
In contemporary society, representative inheritors do not completely adhere to traditional communities, but integrate into the tide of modern society and become part of population mobility.
Provincial and national intangible cultural heritage inheritors of ethnic minorities have attracted much attention because of their superb skills and successful works.
They often have the opportunity to leave their permanent residence and go to other places to make a living, train, perform, give lectures, etc.
However, representative inheritors at the prefecture, city and county levels have relatively few opportunities to perform, give lectures, and give lectures, and the annual funds for inheritance activities are also very limited, ranging from 300 yuan/year to more than 2000 yuan/year.
Therefore, it is difficult for representative inheritors at the prefecture, city and county levels to make a living relying on the heritage skills they master.
In short, the flow forms and directions of representative inheritors are relatively diverse, rich in official color and restricted by administrative power.
As representative inheritors named by the government, they not only receive corresponding subsidies, but also undertake missions such as publicity and inheritance entrusted by the government.
They can move across traditional communities in government-organized training, study, lectures and performances, and promote and inherit their skills.
2.
The flow of non-representative inheritors.
In civil society, the number of non-representative inheritors far exceeds that of representative inheritors.
They still have a high reputation among specific groups and play an important role in cultural inheritance.
Of course, because they do not have an officially recognized identity, non-representative inheritors cannot enjoy the honors and subsidies granted by the government, nor do they have the opportunity to participate in government-organized training, commercial performances and visits and exchanges, and are not qualified to teach or give lectures in schools.
Therefore, in addition to engaging in traditional agricultural farming, non-representative inheritors in ethnic minority areas in southwest China often go out to work.
Those who are closer work as part-time workers around villages or counties, and those who are farther away go to work in developed cities such as coastal areas.
Yu Xueguang said that of the more than 50 apprentices he had brought out in the past, only a small number became state and county-level inheritors and sang in their hometowns.
Most of them worked abroad or sang wine songs in Yi restaurants and folk villages in large cities.
Wu Peihuan, a senior actor of the Dong Song and Dance Troupe of Qiandongnan Prefecture, said that the loss of inheritors is because working outside makes more money than singing Dong songs in the song and dance troupe.
Therefore, many inheritors choose to move far away and can enter the state-level song and dance troupe like her.
Dong song inheritors are only a minority in their townships and even the whole prefecture.
Those Dong song singers who are not supported by state finances can only go out to work and make a living [9].
Non-representative inheritors move to work in cities because of the pressure of life, limited or even no income from intangible cultural heritage projects, and the monopoly of representative inheritors on the limited market.
When studying Zhuang three-part folk songs, Chen Jing pointed out that in the Mashan area, there are many villagers who can sing three-part folk songs, but the "inheritor" system excludes other villagers 'right to speak.
The reduction in mass participation has led to the family-based inheritors of folk songs.
The officially recognized representative inheritors monopolize the judgment of folk song singing methods and technical levels, excluding the possibility of more folk singers becoming the subjects of cultural inheritance [7].
In the end, the non-representative inheritors who lost their right to speak and sing space could only give up folk songs and leave for a long time.
3.
The flow of general inheritors.
Since the reform and opening up, the wave of migrant workers has swept across the vast rural society of China and has become the most important feature of the times in contemporary China rural areas [10].
Against this background, young and middle-aged ethnic minority people in the western region have also left their homeland and entered cities to seek new ways out.During a field survey in Yunnan in 2014, the author found that the hometowns of the representative inheritors interviewed all showed a situation of "hollow villages" where a large number of young and middle-aged people had migrated to urban areas to work.
There are more than 270 households and more than 1200 people in Nongmo Village where Shao Meihan is located.
All young people go out to work, and migrant workers account for 30-40% of the total number of people in the village.
The main construction sites are Guangdong, Beijing, Guizhou and other provinces.
Shanpin Village, where Yu Xueguang is located, has more than 350 households and more than 1400 people.
Only the elderly and children stay behind.
The migrant workers account for about 40% of the total number of people in the village.
The construction sites are mainly located in the county, Chuxiong, Kunming and other provincial cities.
Some people traveled to Guangdong, Zhejiang and other places.
Most ethnic minority migrant workers give up the traditional culture of their hometowns and engage in construction, catering, transportation and other related work in cities.
It can be seen that the flow of general inheritors is more free and large in number, and is the main body of the flow of inheritors.
Most of them leave their homes and ignore their own national culture while moving, which directly affects the foundation of intangible cultural heritage and development.
3.
The impact of the flow of inheritors on the inheritance and protection of ethnic minority intangible cultural heritage
Ethnic minority intangible cultural heritage inheritors are carriers of ethnic minority cultures and concepts.
The cultural collisions caused by their exchanges and interactions with members of different ethnic groups during the flow process not only affect themselves and others, but also affect the social environment in which they live.
The environment includes places of outflow and inflow), which ultimately affects the inheritance and protection of ethnic minority intangible cultural heritage.
This impact is both positive and negative.
1.
Positive impact.
From the perspective of the inheritance environment, the flow of inheritors has positive publicity benefits for intangible cultural heritage projects and their representative inheritors to a certain level, and is conducive to optimizing the inheritance environment.
Representative inheritors participate in various performances, training, lectures, competitions and other activities organized by the government, expanding the space for the dissemination and inheritance of skills and expanding the social impact of skills.
During the interview, Pu Yuzhen, the provincial intangible cultural heritage inheritor of Yunnan's "Yi Clothing" project, said that in various activities, we can meet more colleagues and let more people understand Yi embroidery.
In addition to passing on your own experience to others, you can also learn new embroidery methods or receive new inspiration from others.
From the perspective of inheritance concepts, population mobility can promote cultural exchanges and promote the renewal of concepts.
In the process of participating in various performances, training and exchange meetings, representative inheritors strengthen exchanges with others, expand their horizons and update their concepts; in various training courses and exchange meetings, they communicate with their peers, learn skills and make common progress, changing the past tradition of "secret skills not being passed out"; in the process of exchanges outside the province or even abroad, cross-cultural and cross-ethnic interactions are achieved, ethnic identity is enhanced, cultural confidence is improved, and cultural awareness is promoted.
Spatial flow makes the information that inheritors can access richer and more diverse, and the living spaces and spiritual cultures that can choose from are more diverse.
Of course, during the process of flow, some general inheritors discovered the uniqueness of their own national culture through comparison with other cultures, enhanced cultural identity and cultural consciousness, and eventually became supporters and advocates of the inheritance of national skills and traditional culture.
From the perspective of inheritance models, the spatial flow of inheritors has prompted the intangible cultural heritage inheritance model to move from traditional master-apprentice oral teaching to the heart, and gradually expand into diversified models such as modern educational inheritance, digital inheritance, and developmental inheritance.
Representative inheritors regularly give lectures and lectures to schools at all levels, spreading traditional skills and national culture to students, changing the traditional one-to-one or minority inheritance model in traditional communities in the past, allowing the spread and inheritance of intangible cultural heritage to transcend relatives, regions and nationalities, expanding the influence and inheritance of intangible cultural heritage, and also providing the possibility of combining intangible cultural heritage with modern education.
Spatial flow has prompted inheritors, governments and research institutions to start thinking about using existing information networks to carry out effective inheritance of intangible cultural heritage.
Mobile inheritors build inheritance and communication platforms for intangible cultural heritage enthusiasts in different spaces through cyberspaces such as Weibo, Weixin Official Accounts, WeChat Circle of Friends, and QQ Groups.
The government has provided possibilities for learning, interaction and exchanges among many mobile inheritors of intangible cultural heritage by building intangible cultural heritage websites and digital museums.
At the same time, the flow of inheritors provides the possibility of developmental inheritance.
Yu Xueguang brought out more than 50 disciples while performing wine songs in the Lion Rock Scenic Area of Wuding County, and also taught 10 apprentices at the Fire Dart Beef Restaurant.
These disciples are all staff in scenic spots, beef restaurants or migrant workers in the surrounding areas, and are lovers of wine and songs.
The development inheritance of mobile inheritors not only provides follow-up performers for the development of ethnic tourism, but also provides new ideas for cultivating representative inheritors.
For example, among Yu Xueguang's disciples, some sing wine songs in hotels outside the province, and 7 others have been selected as representative inheritors at the prefecture and county levels.
The inheritance models and paths of intangible cultural heritage should be diverse.
Huang Longguang summarized three main inheritance paths of intangible cultural heritage in China: native inheritance, secondary inheritance and derivative inheritance in discrete places [11].
Mobile inheritance belongs to the latter and is worth promoting.
In short, no matter what kind of inheritance model and path, the inheritor must be the core, respect the inheritor's dominant status, main rights and own wishes, and respect the inherent laws of cultural development, so as to promote the inheritance, innovation and development of intangible cultural heritage.
2.
Negative impact.
As far as the inheritance environment is concerned, the flow of inheritors has changed the existing inheritance space and cultural environment for ethnic minority intangible cultural heritage inheritance, and has expanded the inheritance crisis of intangible cultural heritage to a certain extent.
Some representative inheritors choose to go out to make a living due to the pressure of life, which is not conducive to the inheritance of intangible cultural heritage or the establishment of a positive image of the representative inheritors.
The flow of non-representative inheritors often choose to give up their original skills and culture and work in cities, causing important shortcomings in the intangible cultural heritage chain.
Because non-representative inheritors are important candidates for future representative inheritors and are the basis for the selection of representative inheritors.
Under the tide of population mobility in my country, the flow of general inheritors is relatively common and large in number.
This directly leads to the rupture of the intangible cultural inheritance chain and the collapse of the mass base.
The dissolution of traditional cultural atmosphere and affects the culture of the society to which ethnic minorities belong.
Ecology has shaken the social foundation of intangible cultural inheritance and development of ethnic minorities, exposing representative inheritors to the danger of having no one to choose from, no one to teach, and "killing people in the art".
When talking about the issue of inheritance, Yu Xueguang said: "In the past, everyone competed to learn wine songs, and talked about wine songs.
When they met those who sang well, they all asked him for advice.
Now everyone wants to work and compete to go abroad to earn money.
The number of people who learn is getting fewer and fewer each year." Judging from the concept of inheritance, ethnic minority people are extremely vulnerable to the influence of new external ideas and new behaviors during their mobility.
They yearn for and imitate them one after another, while ignoring their traditional national culture.
After most general and representative inheritors of ethnic minorities leave their homes, they are either forced by life and are exhausted for survival, unable to take into account traditional skills and national culture that are not closely related to livelihood; or they are influenced by utilitarian ideas and foreign culture., they pursue modern fashion trends, regard traditional national culture and skills as outdated and useless, lose interest in traditional culture, and are unwilling to spend a lot of time and energy learning traditional handicrafts and national culture that make less money.
As far as the inheritance model is concerned, the flow of inheritors challenges the traditional inheritance model of ethnic minorities in the specific time and space, and is not conducive to the stable inheritance of intangible cultural heritage.
The traditional inheritance models of ethnic minorities include master-apprentice inheritance, family inheritance, social inheritance and divine inheritance.
They mainly rely on specific regional environment and social space, and follow the traditional life logic of cultural subjects to achieve intergenerational transmission of intangible cultural heritage.
The flow of inheritors not only expands the inheritance model of intangible cultural heritage, but also has a strong impact on the traditional inheritance model, which is not conducive to the continuation of the authenticity of intangible cultural heritage.
In other words, while expanding the derivative inheritance of discrete places, the flow of inheritors has a greater negative effect on the native inheritance and the secondary inheritance of the native place.
4.
Conclusion
Since the reform and opening up, population mobility has become the norm in China's social development, and the mobility of intangible cultural heritage inheritors has become commonplace.
Here, the category of intangible cultural heritage inheritors should not be limited to officially recognized "representative inheritors", but should also include non-representative inheritors and general inheritors who have not yet been recognized.
These inheritors present different flow patterns due to cultural identities and individual differences.
Specifically speaking, the flow forms and directions of representative inheritors are relatively diverse, but they are rich in administrative color and are restricted by state power.
The flow of non-representative inheritors is a typical example of the exchange and collision of ethnic minority cultures and foreign cultures, and is also an important factor affecting the selection of subsequent representative inheritors.
The flow of general inheritors is relatively common and the number is huge, which directly affects the cultural ecology and social foundation of intangible cultural heritage.
It is a force that cannot be ignored in intangible cultural heritage and protection.
At the same time, the flow of inheritors has a certain impact on the inheritance environment, inheritance concepts and inheritance models of ethnic minority intangible cultural heritage.
These impacts are both positive and negative.
To give full play to its positive impact and avoid negative effects, we can start from the following aspects: First, reasonably guide the flow of inheritors.
On the one hand, we must advocate mobile behaviors that are conducive to the protection of intangible cultural heritage of ethnic minorities, such as training, lectures, lectures, performances, etc.
of inheritors; on the other hand, we should respect the reality and willingness of ethnic minority inheritors to flow and actively explore the context of population mobility.
New inheritance models, such as modern educational inheritance, digital inheritance, development inheritance and mobile inheritance, promote the diversified development of intangible cultural heritage.
Second, increase investment in the protection of intangible cultural heritage of ethnic minorities, especially the support and cultivation of inheritors.
Representative inheritors are beneficiaries and official spokespersons of the national intangible cultural heritage protection policy, but the government's policy and financial support for representative inheritors, especially representative inheritors at county and county levels, are very limited, making it difficult to protect their basic living needs and the need to carry out inheritance practice is not conducive to enhancing the inheritors 'heritage confidence and identity.
Therefore, governments at all levels should increase policy support and economic investment in ethnic minority intangible cultural heritage and their inheritors, enhance the attractiveness of intangible cultural heritage and the identity of the inheritors, and ensure the effective inheritance of intangible cultural heritage.
Third, accelerate the pace of rural revitalization strategy in ethnic minority areas and retain inheritors for ethnic minority areas.
In the long run, only by promoting economic development in ethnic areas, improving people's living standards, improving the living environment of ethnic villages, realizing the revitalization of ethnic villages, and ensuring that ethnic minority people have relatively stable sources of income in their hometowns can we retain inheritors as much as possible.
People, ensure the healthy development of intangible cultural heritage and ecology, and promote the intergenerational transmission and continuation of projects.
In short, the current flow of ethnic minority intangible cultural heritage inheritors and its impact on intangible cultural heritage should receive sufficient attention from all walks of life.
(The original text is contained in "Journal of South-South University for Nationalities Humanities and Social Sciences Edition", No.
5, 2018.
The annotations are omitted and refer to the original issue for details)