[Deputy Luo Zheng] Thoughts on the protection of intangible cultural heritage of non-written ethnic groups from the perspective of cultural inheritance
Content summary: The inheritance of non-written national culture has gone through oral language, practical memory, physical symbols, word borrowing, media media, cyberspace and other methods.
They exist in different living environments and background of the times or social technologies.
Inherent adjustment mechanism.
From the perspective of the owner of cultural heritage, the ability and mechanism of self-adjustment of cultural inheritance are the basis for the self-adjustment, preservation and continuation of cultural heritage, especially intangible cultural heritage.
Therefore, the idea of protecting intangible cultural heritage in the form of external force should be fully considered.
and plans should fully consider the rules of cultural inheritance and the adjustment of heritage itself.
Keywords: cultural inheritance; non-written nations; internal adjustment mechanism; intangible cultural heritage protection; reflection
As soon as the concept of cultural heritage emerged, urgent protection concepts emerged in people's consciousness, especially intangible cultural heritage, which has become an urgent topic for people to rush to think about ways and means of protection.
The government, scholars and the public generally believe that heritage is the property left behind by predecessors, which has certain factors incompatible with the present era and is in urgent need of protection.
As a result, articles on protecting cultural heritage were published all over the sky.
Many plans were formulated, factors considered, and urgent calls were made.
In a few years, a vigorous "heritage movement" was formed.
However, the main theme is that the author, with great enthusiasm and responsibility, uses the role of savior to "protect","rescue" and even "save" from the outside.
Driven by the sense of urgency and mission of worry, many plans and ideas have been born.
However, judging from the inherent adjustment mechanism of cultural inheritance, is the protection of cultural heritage, especially intangible cultural heritage, really as urgent and necessary as those who advocate external protection? Are the plans they are thinking practical for heritage protection? Is their role as "savior" appropriate? In other words, the lack of subjective thinking about the protection of intangible cultural heritage itself is really worrying, questioning and even frightening.
This paper explores the protection of intangible cultural heritage from the anthropological perspectives of "I\Other","Subject\Object", and "Theme\Guest", taking the internal adjustment mechanism of cultural inheritance of non-literate peoples as the research object; Starting from the subjective standpoint of non-literate peoples, and from the perspective of "the internal vision of cultural holders"[1](P70~92), we make a "cold" thinking on the current "heritage movement".
Please ask the Fang family to criticize and correct anything inappropriate.
1.
Inheritance of non-written ethnic culture: from tradition to modernity
Cultural inheritance refers to "the process of vertical handover of culture among social members of a people's community (such as a nation) like a baton." This process is restricted by the living environment and cultural background, and has inherent mandatory and modular requirements., ultimately forming a self-inheritance mechanism for culture, making human culture have the characteristics of stability, integrity, and continuity in historical development.
In other words,"cultural inheritance is the basic mechanism for culture to have national character, and it is also the intrinsic motivation for culture to maintain the national community"[2].
From the perspective of cultural heritage, heritage as a kind of inheritance relationship is the wealth left behind by a specific "community" as a "baton" from its ancestors.
It is not only a "handover process", but also the result of long-term learning; this process is not so much inherently continuous and patterned, but rather regarded as a "habit" of a nation or ethnic group [3](P157 - 185).
In different contemporary backgrounds and living environments, cultural heritage, especially intangible cultural heritage, like cultural inheritance, has inherent mechanisms and capabilities for self-adjustment.
As a way of cultural inheritance, language is produced by a ethnic group or nation in a specific living environment and historical and cultural background.
Its meaning contains deep cultural elements and embodies the psychological tendencies and emotional identity of the nation, especially "those without written records.
Spoken language retains more awareness and form of popular language"[4](P122).
In other words, the language of a non-literate nation more intensively reflects the elements of national culture, deep psychology and identity.
Therefore, language, as a cultural symbol and carrier, is itself a "basic form of cultural inheritance"[2].
Because "the history of language and the history of culture complement each other"[5](P1), language as a way of cultural inheritance has entered people's vision since the time when humans had thought.
As we all know, language is not a human biological instinct, but a product of human socialization.
It is a "cultural" function [6](P4).
Certain social collectives and cultural groups must have corresponding languages.
As Heidegger said,"Language is the home of existence"[7](P46).
The reason why a nation is different from other nations and has a unique and different culture from other nations is that the language of each nation is its cultural inheritance.
An important carrier, so language is the home of cultural existence, the home of national existence, and one of the important symbols of the individuality of each nation.
On the one hand, like all ethnic groups, during the prehistoric period of mankind, the non-written nation exchanged ideas, passed on production and life experience, and continued customs and habits through oral and mental methods.
On the other hand, non-literate nations have never created a self-contained and regular writing, and have lacked the use of writing as a cultural carrier to inherit culture.
Therefore,"oral inheritance"-judging from the history of oral inheritance, the ancestors of various ethnic groups couldn't wait for the emergence of writing and passed down their own history orally.
Therefore, it can be said that without oral inheritance of history, human culture would not be able to be passed down.
Then there is no way to talk about the history of mankind.[8](P333)-Language becomes more important in terms of exchanging thoughts and feelings, holding cultural activities, and has become an indispensable and important way of cultural inheritance.
Although language is a product of human socialization, a communication tool, the direct reality of thought, an information carrier, and a basic form of cultural inheritance, it is not the only way to carry cultural inheritance.
Language is a kind of practical consciousness [9](P34), often "hindered by consciousness, and only through actions can we reach deep feelings"[10](P36).
No matter how huge the symbolic significance of language may be, it is still influenced by consciousness, and only through ritual acts can it "pass through the screen of consciousness without any obstruction"[10](P36 - 37).
During the practice process of ritual performances, we call the cultural "memory" generated by the people present "practical memory".
Practice memory refers to the cultural memory that people hear, see, learn, and learn subtly in daily communication or ritual practice activities.
Research on how society remembers in the anthropological and sociological circles, from Durkheim, Bergson and Tu's disciple Maurice Habwah, to Paul Connerton, has gone through collective representation, individual memory, collective memory, and the exploration and development process of integrated memory.
However, these memory theories and concepts are not enough to cover the holistic view and situational cultural memory generated by daily communication or ritual practice, as well as its unique cultural inheritance functions and significance.
For non-literate peoples, the inheritance, continuation and preservation of social culture, religious beliefs, customs and systems and other cultures mainly rely on "teaching by deeds".
Therefore, practical memory with the characteristics of teaching by deeds plays a special role in cultural inheritance.
important.
It can be seen that practical memory as an inherent way of cultural inheritance is beyond doubt and cannot be ignored [11].
Humanity is a "symbol empire", and symbols are the symbolic system of similarities between things and human culture.
"Culture is a pattern of meaning passed down from generation to generation in history through symbols.
It expresses inherited concepts in symbolic forms.
Through the symbol system of culture, people can communicate with each other and continue to pass on, and develop knowledge of life and attitudes towards life." [12](P11) With the development of social productivity and the continuous improvement of human thinking, non-literate nations are aware of the shortcomings of language and social practice that it is difficult to preserve culture and inherit ideas for a long time, and are also exploring a way to permanently and firmly carry cultural ideas.
Therefore, symbols with cultural meanings are carved on daily production, daily wear, cliff steles, artifact etiquette and other objects to vividly and firmly remember the culture of the nation, and at the same time make up for the shortcomings of language and practical memory.
As a way of cultural inheritance, cultural symbols are easy to say.
The national flag, national emblem, national anthem, etc.
of a nation are symbols of the community.
These pictures and texts (patterns) are often the most representative and sacred cultural events of a country or nation, and have become one of the most important fixed texts in inheriting the ideology and culture of each country and ethnic group.
The national iconic totems and icons unique to non-literate nations-similar to the national flag, national emblem and national anthem of nation-states, as well as physical carriers that condense various cultural elements-usually reflect their social history, ideology, religious beliefs and Cultural information in aspects such as production and life has left a rich and colorful cultural heritage for future generations, allowing their respective cultures to be passed down for a long time.
In the administrative territorial unity of "China", no ethnic group can avoid Chinese culture in the form of Chinese characters.
Due to the lack of their own written "discourse" of non-written nations, in the process of communicating with Chinese culture, national elites consciously borrow Chinese characters to fixedly preserve and inherit the culture of their own nation.
It is also a form of cultural inheritance of non-written nations with "Chinese characteristics".
As state power and administrative rationality continue to penetrate into non-written ethnic areas, non-written ethnic groups passively or actively, consciously or unconsciously borrow Chinese characters to record and inherit their own culture during their long-term contact with Chinese culture.
However, they did not copy the same, but combined it with local knowledge and folk wisdom to express their own values, meanings and beliefs, which not only showed that they recognized the symbols of national power, but also complied with the self-requirements of the local knowledge and cultural system.
This is exactly the situation when Mr.
Fei Xiaotong talked about the pluralistic and integrated pattern of Chinese culture and believed that different ethnic groups "absorb each other's cultures that are better than their own without losing their original individuality"[13](P5).
The adoption of Chinese characters by non-literate peoples to express their own cultural events is not only the result of inter-ethnic integration, but also the fact that non-literate peoples inherit culture.
It is not only a requirement of national administrative rationality, but also a consciousness of local ethnic cultural awareness.
It not only maintains the inherent cultural form of the nation, but also produces new factors of cultural change.
It is not only conducive to the integration or communication between various ethnic groups and Han culture, but also facilitates the cultural presentation and display of non-written ethnic groups.
With the development of the times, the form of human cultural inheritance is constantly changing.
The emergence of modern image media technology not only impacts traditional culture, but also provides convenience for its "rejuvenation", expands the space for display, and enables the non-literate people to break away from the cultural inheritance method that is not accustomed to "writing" and return to the narrative context of word of mouth.
This not only provides a broad display space for the cultural inheritance of people without writing, but also provides new thinking for traditional written expressions and academic narratives.
Due to the infiltration and influence of modern image media such as television and movies and "modern" ideology, among non-literate nations, methods such as singing folk songs to express emotions are considered "old-fashioned", which once caused a "fault" in this cultural tradition.
However, nowadays, some local ethnic elites use modern camera technology to shoot and perform ethnic folk songs and make them into compact discs.
This kind of folk song CD is sung in the native language, but also equipped with various images, making it popular for people without words who cannot read Chinese characters or who cannot read much."tradition" is very popular.
Moreover, in the past, the "people" or actors in TV and movies were all images of "Han nationality".
Now, the image of "oneself" nation can be seen everywhere in folk song CDs.
Not only are the actors acquaintances in life, the language is native to the nation, but the costumes are "traditional", and the content displayed is "facts" in historical memory.
The rise of folk song CDs has made "the old things come back"[14](P91~131).
While restoring the historical memory of the nation, it has passed on the inherent cultural heritage to future generations, allowing the traditional culture of the nation to be extended from generation to generation.
The "meaning of this cultural inheritance not only comes from society, but also people, through their own interpretations and descriptions, and with the help of modern media, give society what they believe is correct meaning"[15](P290).
The folk songs of the non-written nation use modern image media to not only present the objective reality of social significance, but also serve as a "true" cultural depiction of the understanding of social significance by individuals such as the photographer and recipient.
The rise of the Internet society has provided a new display platform for human culture.
For people without writing, the three-dimensional combination of sound, color and image on the Internet not only eliminates the long-standing central discourse hegemony of printed expression, but also integrates hypertext narrative methods such as text, images and sound.
In the virtual space of online communities, many non-literate ethnic groups have established their own websites.
As the "main body", their own ethnic groups spread their own civilization and display their own culture.
They not only use new information carriers to continue and inherit culture, but also use this as a platform to promote inter-ethnic interaction, allowing culture to be effectively preserved and fully reflected before.
The network is information [16](P1 - 9).
The ethnic network not only contains national historical origins, social systems, customs and customs, cultural characteristics, and current news and other materials and content.
The website itself is also a space for national identity, ethnic memory and cultural development assumptions.
and expression, its amount of information is large, the speed of dissemination is fast, the "concentration" of community members, and the diversity of expression are unprecedented.
From the perspective of cultural inheritance, The information stored on the Internet is irreplaceable by any other method of cultural inheritance, and it also represents a new trend of people using science and technology to actively exert the preservation, continuation and inheritance of culture.
Since the emergence of writing, humans have always relied too much on writing while ignoring or underestimating other methods of cultural inheritance."In fact, humans have other transformation methods to understand culture." These methods can also be used to construct, display and deepen the understanding of culture.[17](Introduction, P7), and practice the function and significance of cultural inheritance.
This is how non-literate nations rely on non-national written expressions such as oral language, practical memory, physical symbols, word borrowing, media media, and cyberspace to express and inherit culture.
These inheritance methods have both traditional forms and new transformations.
It is not difficult to see that with the changes in the cultural background of the times, the development of social productivity, and the transformation of human ideology, cultural inheritance itself has an inherent adjustment mechanism., adjust oneself to adapt to changes and development in different social and historical backgrounds.
2.
The inherent adjustment mechanism of cultural inheritance
The cultural inheritance of non-written ethnic groups has both traditional topics and modern thinking.
Various forms of cultural inheritance complement each other and are intertwined, playing their respective roles in the cultural community at the same time.
We distinguish and sort out and analyze it by category just for the convenience of description.
Although cultural inheritance is so complex and diverse, there are obviously diachronic clues.
Grasping this vertical diachronic pivot, it is not difficult to discover its inherent internal adjustment mechanism, that is, the inherent regularity of cultural inheritance.
Language is a social phenomenon that emerged with the formation of human society.
Although it is not the only communication tool, it can be said to be one of the most important communication tools.Language is not only the direct reality of thought, but also an information carrier and information system [18].
Even in modern real society, the use of written records and inheritance of history and culture is a matter for a few people, at least limited in time.
Oral language reporting and inheritance of culture are for the majority, the masses, and every moment.
It can be seen that the accumulation of human knowledge, culture and experience is inseparable from spoken language inheritance.
The cultural traditions of non-literate nations are preserved and continued by the broad masses of the masses through word of mouth from generation to generation.
The cultural heritage passed down orally reflects the social history, economic life and spiritual culture of people of all ethnic groups and is an important part of the treasure house of human culture.
Practical memory, as a way of cultural inheritance, is because memory is a constituent element of cultural preservation, continuation, dissemination and development.
Especially in daily life and ritual practice, cultural memory is subtly learned and strengthened in a conscious or unconscious state between people's hearing, seeing, and exposure.
This form of memory not only includes the characteristics of traditional collective memory, social memory, and historical memory, but also integrates the integrity, situational and dynamic nature of life, rituals and other practices, and makes up for the fragmentation, stillness or solidification of traditional memory concepts.
The inherent existence of the practical memory system is ignored or "undiscovered" because people are accustomed to it and ignore it.
In fact, how many of the cultural traditions we have learned can escape the inheritance of practical memory?
When human beings come into contact with all things in the world and gain experience and knowledge from them, trying every means to record these experiences and knowledge has become people's self-cultural requirements and also reflects human cultural adaptability and creative wisdom.
The ancients "looked up and looked up at the sky, looked down at the Dharma on the earth, looked down at the literature of birds and animals, and the appropriateness of the earth.
They took the body closer and the objects far away.
So they began to write the Eight Trigrams to understand the virtue of gods and resemble the feelings of all things"[19](P86); Taking the "text (pattern)" and "image" of all things in the world, there is no big thing but extreme, no small thing is not studied, and it covers everything.
The big thing is taking the image of heaven and earth, detailing the text of observing birds and animals, and adapting it to the earth.
It not only understands the objective laws of gods (virtue), but also resembles the actual nature (emotion) of all things.
The cultural meaning of symbols (images) was born here and passed on to future generations.
Before the creation of writing, there was no distinction between nations with writing without writing, and there was no exception to "copying" and "creating images".
If the above three cultural inheritance methods emerged with the birth of human social culture and accompanied human history, then the following three forms of cultural inheritance are the self-adjustment reactions of non-literate nations in different living environments, contemporary backgrounds or social conditions.
The central power continues to penetrate deep into the borders and govern the barbarians; when faced with new political forces, non-literate nations will inevitably respond appropriately.
From the perspective of cultural inheritance, non-literate nations must not only consider the continuation of their own culture, but also consider demands consistent with the concept of "country".
After all, if the culture of the nation cannot be preserved and continued, the nation will die out; if it does not conform to the national philosophy, it is inevitable to forcefully eliminate dissidents.
On the one hand, non-literate peoples make strategic choices for survival, on the other hand, they also consciously realize the unique position of written expression in cultural inheritance.
In China, borrowing Chinese characters to express the cultural events of the nation has become a common phenomenon for non-written nations to record and inherit culture: first, Chinese characters are used as the cultural symbolic entity of the nation state and have the meaning and representation of the country's symbolic power.
The learning, acceptance and application of non-written nations show that they have been incorporated into the state power system; First, while the non-written nation has acquired Chinese characters and the benefits it brings, it also perceives the advantages of "writing" in the preservation, inheritance and dissemination of its own culture, overcoming the inherent shortcomings of previous cultural inheritance.
Not only does it enter the national system, gain recognition and recognition, but it is also conducive to preserving and inheriting the culture of the nation.
Under the joint force of passive and active, conscious and unconscious, the cultural inheritance method of a non-literate nation has made it suitable for the times and circumstances.
Adjustment.
The development of technology will undoubtedly have a huge impact on human social life, cultural traditions, ideological concepts, etc., especially major inventions and creations.
Here we do not intend to exaggerate the power of technology, but face up to its impact on cultural inheritance.
The invention of modern media has impacted or even eliminated traditional culture.
It is the view held by many scholars and the masses today.
However, they do not know that the inherent adjustment mechanism of cultural inheritance is at work: using modern scientific and technological achievements to achieve "rejuvenation of tradition" and even creatively practice "traditional invention" or "traditional manufacturing".
Some non-literate ethnic groups make full use of the "latecomer advantage" and use media technology to produce "texts", which not only "reproduces", popularizes and promotes the national tradition, but also realizes the "re-expression","production" and "invention" of the transformation and changes of traditional culture itself in the context of the present era.
The popularity and application of modern technology is not a confrontation, opposition or confrontation with tradition.
Under the premise of "effective" utilization, the so-called "negative effects" of technology can also be transformed into positive factors.
The rational use of modern technology by non-literate nations to achieve the inherent adjustment of cultural inheritance not only proves the non-opposition between modernity and tradition, but also achieves the goal of fully preserving and displaying self-culture.
Technology does not determine society, but reshapes the scene of our lives [20](Chinese version of the author's preface P1).
The emergence of electronic network technology not only has the characteristics of global access, integration of all forms of communication media, and potential interactivity, but is also changing our culture, and this change will last for a long time [20](P407).
Non-written nations integrate various cultural inheritance methods in cyberspace, convey cultural information on a global scale, and form interactive relationships between their own nations and other nations.
At the same time, they also adjust, transform and change their own culture to adapt to new technological inventions.
Traditional culture is making adjustments and new culture is being created.
When the next wave of new technologies fills, impacts and shocks our living scenes, cultural systems and ideological concepts, we believe that the cultural inheritance system will still consciously respond and adjust, in line with the development of the times.
3.
Conclusion: Thoughts on the protection of intangible cultural heritage under the inherent adjustment mechanism of cultural inheritance
In the final analysis, the protection of cultural heritage, especially intangible cultural heritage, is to effectively preserve, extend, inherit, and pass it on for a long time to benefit future generations.
In the raging heritage movement, the protection of intangible cultural heritage based on and premise on the inherent adjustment of cultural inheritance should proceed from the main standpoint of the cultural heritage owner, fully consider the inherent adjustment mechanism of cultural inheritance and heritage itself, and correctly treat intangible cultural heritage.
The laws of self-adjustment, preservation and continuation of cultural heritage.
In particular, the ideas and plans for the protection of intangible cultural heritage in the form of external forces need to face up to and attach importance to this characteristic of the heritage itself.
Since the emergence of writing, people have long overemphasized the function of writing inheritance and ignored other methods of cultural inheritance.
Therefore, they have also ignored the characteristics and laws of intangible cultural heritage itself.
The reason is that after the birth and popularization of text printing in the Middle Ages or later, influenced by the "hegemony" of printing, they believed that only text was the most advanced expression of civilization, and regarded traditional cultural inheritance methods as "backward" and could be abandoned; if anyone advocates or adheres to it, people will regard them as an old-fashioned "survivor" who does not seek "progress"; However, when it comes to new cultural inheritance methods, people often mistakenly believe that this is not a mainstream representative and is suspected of being an off-the-shelf approach.
They dismiss them, believing that the mainstream orthodoxy of inheritance can only be written.
To put it bluntly, the vicious circle of hegemony of word printing obstructs people's correct understanding of the inheritance of different cultures, thus ignoring the multiple constituent factors of intangible cultural heritage, resulting in the "rescue" of external forces in the practice of protecting intangible cultural heritage.
It also becomes mainstream.
In fact, every cultural inheritance method in our lives is indispensable in the process of inheriting human civilization; each inheritance method has its own unique meaning, value and function, and is irreplaceable by other types of inheritance.
Over-emphasizing one way over the other and overemphasizing a certain method of cultural inheritance will cause imbalance in the internal mechanism of cultural inheritance; this biased concept is the crux of cultural rupture, fault, disappearance, and extinction.
After all, various methods of cultural inheritance, like ecological (material) chains, have the ability to self-adjust.
Artificial separation of a certain "chain" will cause the balance of inheritance to be destroyed, resulting in anomie and imbalance.
Intangible cultural heritage based on cultural inheritance, each constituent element is also a unified whole, like an ecological chain.
Therefore, when protecting it with external forces, we must consider the possibility of damaging the inherent internal adjustment mechanism.
The intrinsic factors of culture "retain their own traditions through generations, that is,'enturation' or 'enturation', and can develop stably, persistently and continuously"[21](P432).
Intangible cultural heritage is not as good as it is.
In other words,"culture is a unity or integrated system composed of various cultural factors"[21](P432).
The elements of cultural inheritance and intangible cultural heritage do not have the distinction of main/secondary, center/edge, but a relatively stable, complete and continuous whole.
Various inheritance methods and heritage components are intertwined with each other, regardless of each other, and unified in a cultural community.
In short, in the process of protecting the intangible cultural heritage of non-literate peoples, we must have the internal vision of a "cultural holder" and start from the internal adjustment mechanism of cultural inheritance; we must not be wishful thinking and think that what "gives" to others is good deeds., lack of quiet thinking within culture, resulting in a bad ending of "doing bad things with good intentions." Standing from the perspective of heritage owners and the main body, and reflecting on the myriad ideas of intangible cultural heritage protection from a thematic perspective, we will be more rational, rational and reasonable when carrying out and implementing protection.
Source of the manuscript: Propaganda Department of Qianxinan Prefecture Committee)
References:
[1][America] Clifford Giltz,"Local Knowledge: A Collection of Essays on Hermentative Anthropology", translated by Wang Hailong and Zhang Jiaxuan, Beijing: Central Compilation and Translation Press, 2000.
[2]Zhao Shilin: "On the Essence of National Cultural Inheritance", Journal of Peking University (Philosophy and Social Sciences Edition), No.
3, 2002.
[3]Bourdieu believes that "habits" are a method of clearly constructing and understanding practical activities with their specific "logic"(including temporary ones) and "stance".
They not only presuppose certain constructed concepts, but also collectively correspond to the dispositions of actors in a specific position; they are both personal, subjective, social and collective.
To put it bluntly,"Habitus is a kind of socialized subjectivity", that is, while "accumulating" a series of historical relationships on individuals to form a strutting mechanism, individuals also invest and demonstrate their "meaning" in the "social field".
For details, see [French] Pierre Boudieu,[American] Hua Kant: Practice and Reflection: Guide to Reflective Sociology, translated by Li Meng and Li Kang, Beijing: Central Compilation and Translation Press, 1998 edition.
[4]Luo Changpei: Language and Culture.
Beijing: Beijing Press, 2004.
[5]L.
R.
Palmer, An Introduction to Modern Linguistics, p.
151.
Quoted from Luo Changpei, Language and Culture.
[6][Beauty] Edward Sapir,"On Language", translated by Lu Zhuoyuan, Beijing: Commercial Press, 2002.
[7][German] Heidegger: "People, Living Poetically: Heidegger's Words", translated by Gao Yuanbao, Guilin: Guangxi Normal University Press, 2000.
[8]Wang Yanan: "On Oral Culture: A Study of the Ancient Style of Yunnan's Non-written Ethnic Groups", Kunming: Yunnan Education Press, 2001 edition.
[9]Marx and Engels: German Ideology, The Complete Works of Marx and Engels, Volume 3, Beijing: People's Publishing House, 1960.
[10][French] Claude Levi-Strauss, Structural Anthropology: Witchcraft, Religion, Art, Myth, Trans.
Lu Xiaohe and Huang Xiguang, Beijing: Culture and Art Press, 1989.
[11]See my manuscript,"Ritual Performance and Practical Memory: Taking the" Sending Ning "Ceremony in a Buyi Village as an Example","New Garden of Anthropology"(internal journal) resumed issue 1 in 2007.
[12][Beauty] Clifford Gelz: "The Interpretation of Culture", translated by Naribiligo et al., Shanghai: Shanghai People's Publishing House, 1999 edition, quoted from the translation preface of Wang Mingming's "Gelz Collection on Culture".
[13]Fei Xiaotong et al.:"The Pluralistic and Integrated Pattern of the Chinese Nation", Beijing: Central University for Nationalities Press, 1989.
[14]Jameson pointed out that the emergence of images is a typical feature of the turn of postmodern cultural expression.
Today, image is a commodity, and the new return of old problems does not constitute a censure of post-modernity, but rather incorporates new communication methods and cybernetic techniques.
Folk song CDs are not only a new return to old problems, but also a new means of communication and the use and control of new technologies.
They are also visual commodities, with the characteristics of postmodern cultural expression.
See [Beauty] Frederick Jameson,"Image Transformation in Postmodernity","Cultural Turn", translated by Hu Yamin and others, Beijing: China Social Science Press, 2000.
[15]Naribiligo: Ethnic Construction in Modern Context.
Kunming: Yunnan Education Press, 2000.
[16][America] Manuel Castel,"Cybergalaxy: Reflections on the Internet, Business and Society", translated by Zheng Bo and Wu Wei, Beijing: Social Science Literature Press, 2007.
[17]Zhuang Kongshao, editor-in-chief: Introduction to General Theory of Anthropology, Taiyuan: Shanxi Education Press, 2003.
Although Shi's book discusses the relative relationship between anthropological images and words in cultural expression, in fact, other cultural inheritance methods and written expression are irreplaceable.
[18]Chen Yuan: Sociology of Language.
Beijing: Commercial Press, 2000.
[19]Book of Changes: Xi Ci Xia, Volume 8,[Qing Dynasty] Collated and engraved by Ruan Yuan: Notes on the Thirteen Classics (Volume 1), Beijing: Photocopy edition of Zhonghua Publishing Company, 1983.
[20][America] Manuel Castel: The Rise of the Internet Society, translated by Xia Zhujiu and Wang Zhihong, Beijing: Social Science Literature Press, 2001.
[21]Huang Shuping and Gong Peihua: "Research on Theoretical Methods of Cultural Anthropology", Guangzhou: Guangdong Higher Education Press, 1998.
The author is a doctoral candidate at the Institute of Anthropology, Xiamen University, and a lecturer at the Department of History, School of Humanities, Guizhou University; Xiamen, Fujian 361005)