[Zhang Duo] From Hani Terrace to Ifugao Terrace
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Important: In addition to international cooperation and good governance at the national level, the key to the protection of cultural heritage in the "Belt and Road" region must be implemented in specific communities.
The relevant individuals and groups that make up the communities are the direct bearers of the heritage movement.
In the existing cultural heritage protection framework, systems of different levels and categories such as world heritage, intangible cultural heritage, and agricultural cultural heritage have been formed; these systems often overlap in the same community.
The "Honghe Hani Terrace" in Yunnan, China, and the "Ifugao Terrace" heritage site in the Philippines, located at the node of the "Belt and Road", are typical cases of overlapping multiple heritage systems.
How to integrate and connect different cultural heritage protection systems is related to the development plans of heritage sites and communities.
Promoting community-based all-round cultural heritage protection is an important task for future development.
Keywords: Hani terraces; Ifugao terraces; heritage; community participation;"Belt and Road" author profile: Zhang Duo, Doctor of Literature, postdoctoral researcher at the Institute of Ethnic Literature, China Academy of Social Sciences.
Fund Project: This article is the result of the annual project of "China Epic Studies" to build strategic advantageous disciplines of the China Academy of Social Sciences.
Multiple heritage is a product of the contemporary global heritage movement, which refers to the phenomenon of different cultural heritage protection systems overlapping in the same community.
With the in-depth advancement of the "Belt and Road" Initiative ① and the realistic pursuit of contemporary China's cultural confidence and cultural consciousness, cultural heritage protection has become an important task in contemporary international cooperation.
The Vision and Actions for Promoting the Joint Construction of the Silk Road Economic Belt and the 21st Century Maritime Silk Road issued by relevant ministries and commissions of China in March 2015 clearly pointed out that it is necessary to "enhance people-to-people exchanges and mutual learning among civilizations of all countries along the route, so that people of all countries can meet and know each other, trust and respect each other, and share a harmonious, peaceful and prosperous life." [1]The protection of cultural heritage is not only conducive to improving human ability to cope with development challenges, but also conducive to people-to-people exchanges and mutual learning among civilizations.
The concepts of "mutual learning among civilizations" and "cultural sharing" in the "Belt and Road" initiative provide new cultural heritage protection ideas for communities in the process of multiple heritage.
The key to mutual learning among civilizations lies in the sharing of wisdom, values, and development experience of different civilizations.
Among the existing international cultural cooperation mechanisms, there are already many global actions for cultural heritage protection led by different levels and institutions.
These cultural heritage protection projects at different levels are deeply related to the connotation of the Belt and Road Initiative.
Chao Gojin pointed out: "Breaking through regional or regional obstacles, communicating with the world, and promoting peace among mankind, the Belt and Road Initiative should play a positive role.
What dialogue resources can China's practice of cultural heritage protection provide to promote world cultural diversity and maintain permanent peace for mankind is an important topic that we should think about today." [2]How to promote all-round and three-dimensional cultural heritage protection is a new issue that should be considered in the current global heritage movement.
This paper will compare two rice farming communities in Yunnan, China and the Philippines, an important node of the Belt and Road Initiative, and explore how to carry out all-round cultural heritage protection based on the community to connect cultural heritage protection projects at different levels.
1.
Terrace as a cultural landscape: Heritage and responding to cultural challenges
The heritage of rice-growing terraced communities first began with the discovery of the "cultural landscape" of terraces.
Heritagization is an important concept in heritage science, which means planning, protecting and utilizing the cultural relics of the "past"-a cherished and selective past-through official departments 'assessment as "heritage"[3].
The Honghe Hani Terrace in Yunnan, China, and the Ifugao Terrace in Luzon Island, the Philippines, were both high-quality landscapes in the eyes of photographers and travelers before becoming the "World Cultural Landscape Heritage" of the United Nations Educational, Scientific and Cultural Organization (hereinafter referred to as "UNESCO").
The lines of terraces and the interweaving of light and shadow on the water surface are special visual phenomena in landscapes such as rice terraces.
As a cultural heritage, rice terraces have more considerations for human beings to cope with development crises and challenges.
That is, the native rice species of terraces can meet the coordinated development of population, resources and environment.
On the other hand, the Hani and Ifugao ethnic groups have developed a complete cultural system that maintains terraced rice farming, and have become models for the compatibility of cultural diversity and biodiversity.
Hani Terrace and Yifugao Terrace hold several world-class and national-level heritage titles, and their degree of heritage is quite rare.
In the Ailao Mountains, which spans China and Vietnam, the main livelihood model of the Hani people is mountainous rice terraces.
The rice terraces are mainly distributed in the Zhongshan area at an altitude of about 500 to 2,900 meters, and at most, more than 3700 levels can be connected up and down.
Due to its huge height difference, huge scale, and sophisticated rice farming system, the "Red River Hani Terrace" was included in UNESCO's "World Cultural Landscape Heritage" in 2013.
The heritage site is located in four counties: Yuanyang, Luchun, Honghe and Jinping in Honghe Hani and Yi Autonomous Prefecture, and its core area is mainly located in Yuanyang County.
The multiple heritage process of Hani terraced culture first began with the application of "World Cultural Landscape Heritage", but this application took 13 years, which was the longest among many heritage titles.
During the first International Hani Culture Seminar in 1993, foreign scholars proposed to apply for the Hani Terrace's heritage.
In 2000, Honghe Prefecture established the Red River Hani Terrace Heritage Application Office, and invited Richard Engelhar, Director of the UNESCO Asia-Pacific Office, and Heather Peter, Cultural Consultant, to inspect the terraces in Yuanyang County, fully affirming the universal value of the agricultural wisdom of Hani Terrace.
In 2001, Henry Clare, an official of the World Cultural Heritage Committee, went to Yuanyang to investigate and supported the application of Hani Terrace for cultural heritage.
In 2002, 2004 and 2006, the Honghe Hani Terrace entered the preliminary list for China's World Heritage application for three times, but it failed for various reasons.
In March 2006, the Honghe Hani Terrace Protection and Development Association was established.
In August 2007, Honghe Prefecture issued the World Heritage Application Document ①, and established the Honghe Prefecture Hani Terrace Management Bureau under the State Construction Bureau.
In 2008, the Yuanyang County Terrace Management Bureau was established.
In 2009, the State Administration of Cultural Heritage included the Hani terraces in the preparatory list for the application for cultural heritage.
In 2011, Honghe Prefecture submitted the text ② to the State Administration of Cultural Heritage, and in October of that year passed the pre-examination and format review by the UNESCO World Heritage Center.
In 2012, Honghe Prefecture promulgated the "Regulations on the Protection and Management of Hani Terrace in Honghe Prefecture, Yunnan Province." In September 2012, the International Council on Monuments and Sites ③ appointed Ishikawa Ganko to Honghe Prefecture for evaluation, and published the evaluation report in January 2013, recommending inclusion in the list.
The 37th UNESCO World Heritage Conference held in Phnom Penh, Cambodia on June 22, 2013 officially included the "Red River Hani Terrace Cultural Landscape" in the World Heritage List.
After the successful application for the World Heritage, the Honghe Prefecture Terrace Administration changed its name to the Honghe Prefecture World Heritage Administration.
The 13-year long application process is an excellent opportunity for the local government of Honghe Prefecture to learn from and connect with international cooperation.
In the process of applying for "World Cultural Landscape Heritage", Hani Terrace has also won several heritage titles, including the Global Important Agricultural Cultural Heritage Protection Pilot Project of the Food and Agriculture Organization of the United Nations (hereinafter referred to as "UNFAO"), the National Wetland Park, and China.
Important agricultural cultural heritage, national intangible cultural heritage (several items), national key cultural relics protection units, etc.
In addition, there are also several heritage identities such as the hometown of culture and art, and the protection of traditional villages.
Very similar to the Honghe Hani Terrace, there are also rice terraces cultivated by the Ifugao people in the Philippines.
The Ifugao terraces in the Philippines also have the identities of "World Cultural Landscape Heritage" and "Globally Important Agricultural Cultural Heritage System"(hereinafter referred to as "GIAHS") ④.
In addition, the Ifugao people's Hude Hude chant closely related to rice farming is also a UNESCO masterpiece of human intangible cultural heritage.
Based on long-term research on Hani terraces and Ifugao terraces, Min Qingwen's research team compared the similarities and differences between the two heritage protection work of "cultural landscape" and "agricultural heritage".
They particularly emphasized the misunderstanding of equating the protection of agricultural cultural heritage with cultural landscape heritage, which is not conducive to the healthy development of agricultural cultural heritage excavation and protection [4].
The key reason why Hani terraces and Yifugao terraces are so valued is that their concept of rice farming culture is highly consistent with the values of sustainable human development.
These two terraced rice farming cultures are precise ecological systems in which forests, villages, rice fields and water systems are coordinated, and are typical representatives of sustainable agricultural civilization.
Coupled with the special beauty of the terraced landscape itself, such as changes in light and shadow, lingering clouds and mist, and tortuous lines, the "terraced landscape" has gradually been shaped as a prominent cultural symbol by the academic community, and has been successively included in the cultural business card promoted by local governments and the national level.
The "World Cultural Heritage" and "Representative of Intangible Cultural Heritage of Humanity" protection projects advocated by UNESCO represent efforts to promote cultural diversity and universal values under the current conditions of globalization.
The GIAHS protection project advocated by UNFAO represents an effort for sustainable agricultural development under the conditions of global ecological change.
These global heritage practices all have corresponding national-level measures.
The purpose of UNESCO's Convention for the Protection of the World Cultural and Natural Heritage (1972) is "to establish a permanent and effective system for the collective protection of cultural and natural heritage of outstanding universal value, organized on the basis of modern scientific methods"[5].
World heritage mainly includes natural heritage, cultural heritage, natural and cultural composite heritage, cultural landscape heritage, route heritage and other categories.
The Red River Hani Terrace and the Cordillera Mountain Rice Terrace in the Philippines belong to cultural landscapes.
An important premise of the Convention is: "Cultural and natural heritage is increasingly threatened by destruction...
Changing social and economic conditions are exacerbating the situation, creating more intractable damage and destruction." [6]However, the protection of terraces is not simply a matter of cultural landscape, but involves the cultivators of terraces-farmers.
How to continue to stay in the rice fields and engage in arduous traditional farming is a difficult problem in the development of terraces.
In 2002, UNFAO began to promote the recognition and protection of GIAHS.
The specific meaning of GIAHS refers to: the unique land use system and agricultural landscape formed by the long-term co-evolution and dynamic adaptation of the countryside and its environment.
This system and landscape are rich in biodiversity and can meet the needs of local social economy and cultural development are conducive to promoting regional sustainable development.
GIAHS is a cultural heritage system that integrates landscape, biodiversity, food and livelihood security, knowledge and cultural protection systems.
It is a heritage measure specifically aimed at human agricultural culture.
UNFAO launched the "GIAHS Conservation and Adaptive Management" project in 2002, which aims to provide international recognition, dynamic protection and adaptive management of these globally important agricultural cultural heritage sites and their agricultural biodiversity, knowledge systems, food and livelihood security, and culture.
Provide the foundation [7].
The "Red River Hani Rice Terrace System" and "Philippines Rice Terrace System" were successively included in the GIAHS protection pilot in 2005 and 2010.
In November 2010, the first Hani Terrace Conference was held in Mengzi City, Honghe Prefecture, and the World Terrace Alliance was established.
Researchers from the fields of Ifugao terraces in the Philippines and dry terraces in Peru shared their experiences in terraced protection in various places.
The conference adopted the "Red River Declaration", pointing out that protecting and developing terraced civilization is the common responsibility of the whole society, and that the protection and utilization of terraced fields should respect farmers 'independent choices.
It can be seen that traditional agricultural cultural wisdom has many successful experiences in dealing with harmonious coexistence between people and self-belief, but these cultural systems are also facing the challenge of drastic changes in contemporary human society.
The practice of protecting various cultural heritage is conducive to carrying forward the useful experience of traditional agricultural culture, thereby helping mankind develop more sustainable modern agriculture.
The multiple heritage processes of Hani terraces and Ifugao terraces profoundly reflect the efforts of mankind in the 21st century to respond to global cultural challenges.
Many international cooperation frameworks provide opportunities for cultural heritage protection.
But from another perspective, how can a small community respond to this kind of movement from outside the community when faced with a variety of heritage projects? What is the story of cultural heritage protection for specific individuals in specific communities?
2.
From individuals to communities: Nationalization and internationalization of Hani terraced culture
From a micro community perspective, the global cultural protection movement has profoundly changed the mountain society of Ailao Mountain in just over a decade.
The traces of this change can be seen more in specific individuals in the community.
Mr.
LSR① from Yuanyang County was the reporter of my field investigation in Yuanyang from 2014 to 2016.
He is a well-known intellectual in Honghe Prefecture.
On the one hand, he is the main collector, organizer and translator of the Hani epics "Wo Guo Cenigo" and "Hani Apecongpo".
On the other hand, his family has received hundreds of scholars from all over the world.
Many terraced field research scholars from Japan, the United States, France, and Thailand have been to Quanfuzhuang.
As a typical representative of Hani intellectuals, LSR has also actively participated in the cultural heritage movement in the past 30 years.
In his early years, he was the backbone of the collection and collation of "Three Sets of Integration of China Folk Literature" ② and had a lot of experience in the protection of national culture.
In 1985, LSR was selected to study the collation of ethnic minority ancient books at the Central Institute for Nationalities.
During his stay in Beijing, LSR translated part of the manuscripts of "Woguo Ceniguo" in his spare time.
In 1987, LSR returned to Yuanyang and became famous.
Scholars from outside usually come to him who want to understand Hani culture.
In 1989, LSR first learned about "World Cultural Heritage" while hosting a professor in Beijing.
At that time, he was asked to write a report-"Yuanyang Terrace and the Hani People." In this article, he proposed the four-in-one characteristics of Hani terraces of "forest, water system, village, and terraced fields" and called it "benign human living space" ③.
This is a typical example of his use of modern scientific discourse to interpret Hani culture.
In 1991, he was transferred to the Cultural and History Committee of the County CPPCC.
In the 1990s, he repeatedly suggested to the Yuanyang County government that the application of world heritage and tourism development should be accelerated.
He suggested to the government that farmers 'income from growing rice should be higher than that from working outside to ensure the survival of terraces.
In 2000, Yuanyang County established the World Heritage Application Office, with LSR serving as deputy director.
After retiring in 2008, he participated in the planning and design of terraced tourist attractions.
For example, he designed the folk customs exhibition hall in Qingkou Folk Village.
After his successful application for the World Heritage in 2013, he served as a consultant for a tourism company, participating in scenic spot design and employee training.
LSR does not exclude tourism development in terraced fields.
He actively advocates promoting the sustainable development of terraced agriculture through tourism.
As German scholar Bruman pointed out: "In many places, tourism is a major force in the political economy surrounding cultural heritage and a core motivation for consciously rearranging cultural practices, with organizers, performers and tourists cooperating through set interactions to generate 'tourist realism.'[8] LSR realized that the rice farming folk culture in traditional villages was inevitably facing changes, and rather than passively accepting external solutions, it was better to actively seek changes from the Hani people's own cultural experience.
LSR not only personally participated in the design of routes and attractions in tourist attractions, but also as the core translator of the "Four Seasons Production Survey" and "Hanihaba" projects, he also proposed the "Hani Four Seasons Production Survey","Hanihaba" and "Sacrifice to the Village God Forest" and other projects apply for national intangible cultural heritage.
He always believed that the development of terraces must not lose culture, and that the culture of the Hani people is the foundation for maintaining terraces.
In fact, in Yuanyang, as the competent department for intangible cultural heritage protection, the county cultural center's work framework is in line with the "three sets of integration of folk literature" work and mass literature and art work in the 1990s.
During LSR's work in the county cultural center in the 1980s and 1990s, he received more training in the "three integrations of folk literature." For folk literature "intangible cultural heritage", its working ideas have many similarities with the "three sets of integrations", but after all, they are two different cultural protection systems.
Therefore, in the era of intangible cultural heritage, LSR, which is nearly old, is already unable to do so.
Since 2010, Honghe Prefecture and Yuanyang County have held large and small "song and dance competitions" and "song and dance performances" every year.
These performances are one of the specific forms of intangible cultural heritage protection work, and are also integrated with "mass literary and artistic work" and "ethnic and folk literary and artistic work." Even these cultural performances have the function of cooperating with the World Heritage Declaration.
In the words of the Xinjie Town Government: "Xinjie Town takes the opportunity of applying for World Cultural Heritage by establishing a national cultural inheritance literary and artistic team...
cultivates industries with national cultural characteristics..." ④ This is the local government's face of different cultures.
The reality of the heritage protection system.
It is impossible for grassroots governments to govern various cultural heritage systems separately, so existing protection measures generally follow the idea of "literary and artistic work" in China's cultural politics.
However, judging from the results, these cultural performances have indeed brought more options for the community to inherit Hani folk literature and art.
The work of "national folk literature and art" and "mass literature and art" that Yuanyang has been adhering to since the 1980s has become not only public cultural life in the community, but also an important part of the protection of Hani terraces cultural heritage in the context of heritage.
If different cultural heritage systems are to be connected, they must find connecting points.
According to the definition in the 2006 Chinese revision of the Intangible Cultural Heritage Convention,"intangible cultural heritage" refers to various social practices, conceptual expressions, manifestations, knowledge, skills and related tools, objects, handicrafts and cultural venues that are regarded by communities, groups, and sometimes individuals as part of their cultural heritage [9].
The focus on "community","social practice","cultural place","skills", etc.
in the definition is strongly related to "world heritage" and "agricultural heritage".
In this definition,"communities" is a very important keyword.
Bamoqubumo pointed out: "Empowering the value of intangible cultural heritage to relevant communities and groups is exactly the 'way of protection' that many folklore scholars and anthropologists have been painstakingly pursuing during the conclusion of this international legal instrument.
It is no exaggeration to say that 'losing' the community is losing the cornerstone of the Convention." [10]Community participation, community empowerment, and community benefits are manifestations of the community's dominant position in intangible cultural heritage protection.
Based on the community, it is possible to connect with the protection of cultural landscape heritage and agricultural cultural heritage.
The appearance of Hani terraces at the World Expo is a case of cultural heritage protection and integration.
In 2015, the 42nd World Expo (Milano EXPO 2015) was held in Milan, Italy.
The theme of this Expo is "Feeding the Planet: Energy for Life", which is the first time in the history of the Expo that food is the theme.
The grain planting concept of Hani Terrace is very consistent with this theme, so it has become an important display item in the China Pavilion.
At the Milan World Expo, Li Youliang from Dongpu Village, Yuanyang performed the intangible cultural heritage project "Hanihaba".
Li Youliang is an apprentice of Zhu Xiaohe, a famous Hani singer, and lives in Dongpu Village to farm.
Milan's behavior brought more reputation, and people intuitively felt the culture behind maintaining the Hani terraces from this rice farmer and Mozi singer.
In 2016, Yuanyang Terrace Scenic Area adapted the Haba performance at the Milan World Expo into the scenic area's fixed stage play "Norma Ami" ③.
Li Youliang is an important performer.
Sacrifice Village Shenlin performs on the stage, allowing tourists to more intuitively understand the ethnic and religious background behind the Hani terraces.
In Aichun Village and Dayutang Village, the annual spring ceremony of offering sacrifices to the stockade and sacred forest is also one of the visits to terraced agricultural tourism.
In fact, the Milan Expo is not the first appearance of Hani Terrace at an international expo.
As early as 2008, the Hani Terrace was used as an important display project at the China Pavilion of the Zaragoza EXPO 2008, Spain, and was able to represent the country to the world.
The theme of this World Expo is "Water and Sustainable Development", and the Hani Terrace is undoubtedly extremely relevant.
The "universal value" of agricultural sustainability represented by Hani terraced rice agriculture itself has always been a hard condition for its nationalization and internationalization.
The cultural heritage of Hani terraces accompanies culture beyond the boundaries of the community and then displaying itself.
This is also an important way for contemporary cultural production in this community.
The nationalization and internationalization of the culture of a small community in the heritage protection movement have various practical forms, among which the way of using modern transportation networks for cultural display is impressive.
2014-2016 In 2008, the author investigated advertisements at Kunming Changshui International Airport many times, and huge advertisements for Honghe Hani Terrace were displayed in many important locations in the terminal building.
The tourism advertisement highlights the words "World Cultural Heritage of Honghe Hani Terrace" and is signed as "Tourism Development Committee of Honghe Hani and Yi Autonomous Prefecture." Kunming Changshui International Airport had a passenger throughput of 41.873 million passengers in 2016, ranking the 39th largest airport in the world.
It is a national gateway hub and an important platform for the nationalization and international display of local cultural heritage.
It can be seen from the airport's publicity that the local government's important positioning of world heritage is tourism.
The 1972 World Heritage Convention does not oppose the development of tourism in heritage sites, and even encourages reasonably controllable and multi-beneficial tourism on the premise of protection.
However, if you don't pay attention to the dominant position of the community, heritage tourism can easily cause damage to terraces.
There have been lessons learned from terraces in the Philippines.
No matter what level or type of heritage practice, it has actually changed the Yuanyang Hani community.
As an aspect of cultural heritage protection, efforts should be made to eliminate the negative disturbance caused by rapid and concentrated heritage movement to the daily life of Hani communities.
Cultural heritage protection should also pay more attention to how the discourse of power, capital and knowledge production behind the heritage movement irreversibly reshapes communities.
3.
From Endanglement to Adaptation: Experience of the Multiple Heritage of Ifugao Terrace Fields
The multi-heritage terraced community in the "Belt and Road" area as well as the Red River Hani Terrace, as well as the rice terraced fields in Banaue Town, Ifugao Province, Cordillera Autonomous Region, the Philippines.
These terraces are mainly cultivated and cultivated by the Ifugao people.
In 1995, the "Rice Terraces of the Philippine Cordilleras" in the Philippines were included in the UNESCO World Cultural Landscape Heritage List.
However, due to reasons such as ecological environment damage, excessive tourism construction, and loss of farmers, the Ifugao terraces have been seriously degraded.
For this reason, the Philippines applied in 2000 to include the Ifugao terraces in the List of World Heritage in Danger to obtain protection funds.
In 2001, the oral tradition of the Ifugao people,"Hudhud chants of the Ifugao", was included in the UNESCO list of "Representative Works of Intangible Cultural Heritage of Humanity".
In 2005, the rice terraced system in the Philippines was included in the GIAHS protection pilot by UNFAO.
Since then, the terraced culture of the Ifugao people has three heritage identities at the international level, one more than the Hani terraced fields.
The Ifugao people living on Northern Luzon Island have gradually formed a farmland system in which high mountain terraces are built with stones during the cultural process of more than 2,000 years.
Ifugao terraces are mainly distributed in Banawi Town and its adjacent areas.
After becoming a world cultural heritage site, the local government took the development of tourism as its main protection idea.
This idea ignored the fact that terraced cultural landscapes are "living" heritage, different from monuments and sites.
With the development of tourism, road construction threatens the safety of terraces, the rapid growth of new buildings has accelerated the urbanization of heritage sites, and new economic concepts have greatly reduced young people's desire to stay in terraces.
Many tourism-oriented cultural heritage protection measures have become new threats: in order to increase rice yield, high-yield hybrid rice is blindly introduced, resulting in the degradation of native rice seeds and pollution from pesticides and chemical fertilizers; in order to increase fertility, foreign species (earthworms) are blindly introduced, resulting in perforation and collapse of terraces ①.
The same situation also occurred in the Hani Terrace Community.
The invasion of apple snails and crayfish led to the destruction of terraces.
Young people went out to work and led to the loss of farmers.
The development of tourism complicated the economic interest relationship between farmers and enterprises.
These lessons show that the 1972 World Heritage Convention ignores the fundamental, subjective and sustainable role played by communities in cultural heritage protection.
Cultural heritages such as Hani Terrace and Ifugao Terrace are basically characterized by living conditions and operate and survive based on the community.
The development of tourism must fully consider its impact on farmers, the cultivators of terraces, including farmers 'rights and interests.
Especially as an agricultural culture, changes in production methods and rice seeds must also consider local agricultural culture and biological resources, and new agricultural technologies cannot be blindly introduced.
The community's traditional culture, agricultural outlook, and ecological outlook are the fundamental guarantee for these terraces to be cultivated for thousands of years, and are also an important reason why these terraces are "sustainable".
This is precisely the core content of cultural heritage protection and cannot be changed at will.
The emergence of the Intangible Cultural Heritage Convention in 2003 greatly made up for the previous situation where cultural heritage protection despised communities.
Inspired by the 2003 Intangible Cultural Heritage Convention, World Cultural Heritage Protection has also incorporated community factors into its work ideas.
In the Ifugao Terrace Community, the development of intangible cultural heritage protection has formed a synergy with the protection of world heritage.
The Ifugao people sing the hymn of Hude Hude during the sowing, planting, harvesting seasons, as well as during the funeral vigil.
This long oral tradition has a history of more than 1400 years.
Singers have a very high social status in Ifugao society.
They are also experts in Ifugao classical culture and rituals.
Hudehude hymns are an important form of inheritance of terraced agricultural concepts.
At the same time, terraced rice farming is also the field of inheritance of hymns.
The two are interdependent.
The revised resolution of the UNESCO Intergovernmental Committee for the Safeguarding of Intangible Cultural Heritage on the "Ifugao Hudehude Hymn" project states: "Although rice terraces are listed as World Heritage Sites, the number of growers has been declining.
The few commentators are already very old and need to be supported to spread their knowledge and work to enhance awareness among young people." [11]The Philippine government has also made many explorations in protecting Hudehud chants.
First, the government legislated to protect the intellectual property rights of indigenous people, and based on this, records and produces publications of hymns.
Local governments also take the lead in organizing hymns festivals and festivals.
The National Library of the Philippines and the National Museum of the Philippines have established archives of the Hodehud hymns and carried out inheritance training activities for young people.
Intangible cultural heritage protection emphasizes community, effectively corrects past conceptual deviations in world heritage protection and promotes the protection of terraced landscapes.
The participation of GIAHS has greatly improved the professional level of Ifugao terraced field protection.
After being listed as a GIAHS pilot, the management of terraced field conservation in the Philippines emphasized community participation while developing tourism.
UNFAO's Agricultural Cultural Heritage Project Office worked with the Cordillera Tourism Commission to draft the Tourism Development Guidelines, which require competition to be based on mutual benefit for both communities.
The two sides cooperate to train tourism practitioners, such as inviting scholars to train tricycle drivers so that they can spread Ifugao terraced culture while receiving tourists; establishing the development direction of community agro-ecological tourism and attaching importance to the role of agriculture as the foundation of tourism development; and emphasizing the protection and inheritance of traditional knowledge, such as farmers themselves established an agricultural cultural heritage learning center to pass on rice farming experience to young people [12].
In the two communities of Hani Terrace and Ifugao Terrace,"Cultural Landscape Heritage","Agricultural Cultural Heritage" and "Intangible Cultural Heritage" cooperate with each other, effectively promoting the overall cultural heritage protection of the rice farming community.
In particular, the heritage protection practice in the Philippines provides valuable experience for the protection of Hani terraces.
On June 27, 2012, due to effective protection work, the rice terraces in the Cordillera Mountains in the Philippines were removed from the "World Heritage List in Endangered", declaring that the heritage site had found a feasible way to deal with the degradation of the terraces, and the survival of the terraces has been improved.
In UNESCO's basic description of the world heritage of Ifugao Terrace and Hani Terrace, we can see the idea of "all-round cultural heritage protection".
"For two thousand years, the rice fields on the Ifugao Mountains have been planted according to the hillside terrain.
Planting knowledge is passed down from generation to generation.
The sacred traditional culture and society have formed a beautiful landscape here, reflecting the conquest and integration between humans and the environment." [13]Hani Terrace's description is: "They established a comprehensive agricultural system...
Residents worship natural phenomena such as the sun, moon, mountains, rivers, forests, etc., including fire.
They live in 82 villages located between hilltop forests and terraces...
The resilient land management system of rice terraces visually and ecologically demonstrates an unusual harmony between people and the environment, which is based on special and long-term social and religious structures." [14]As an important representative of the 1972 World Heritage Convention, the two terraced heritage sites both focus on the decisive role of traditional culture in the survival of rice fields, and emphasize the community's basic cultural space status.
The protection practice of terraces in the Philippines shows that cultural heritage protection projects at different levels in the same community often cause omissions and deviations in protection work due to their different perspectives, positions and purposes, which may cause irreversible damage to the community.
Only by coordinating various cultural heritage protection projects, learning from each other, and protecting them as a whole can we avoid the negative effects caused by institutional flaws in the cultural heritage projects themselves and at the same time maximize the positive effects of cultural heritage protection on community development.
effect.
In the practice of all-round cultural heritage protection, communities and local governments have become two key subjects.
The integration power of the government can effectively coordinate different cultural heritage protection projects, while the protection willingness of the community (heritage stakeholders) and the laws of local cultural inheritance are the basic framework and foothold for cooperation in different heritage projects.
4.
Coordinated protection of multiple cultural heritage in the context of the "Belt and Road"
Comprehensive cultural heritage protection aims to integrate cultural heritage protection projects at various levels and provide more coordinated protection plans for communities with overlapping heritage projects.These heritage protection projects not only include "World Heritage","Intangible Cultural Heritage","Underwater Cultural Heritage" and "Memory of the World Project" at the UNESCO level,"Agricultural Cultural Heritage" at the UNAFO level, but also cultural protection measures at the national government level.
For communities with multiple overlapping heritages, if the resources for various cultural heritage protection are scattered rather than concentrated, it will easily lead to one-sided and fragmented community cultural protection work.
As rice terraces in the "Belt and Road" region, China and the Philippines are fully qualified to carry out international cooperation on cultural heritage protection.
At present, the terraced degradation problem that Ifugao terraces once faced is also testing the Hani terraces.
Multiple heritages have indeed brought important development opportunities to the Hani Terrace Community, but the cultural heritage systems at all levels have their own independent systems and are mutually difficult, which distracts the community's efforts to invest in terraced protection.
For example, intangible cultural heritage does not emphasize authenticity ①, while world heritage has "authenticity" requirements.
The cultural protection ideas of the two are different.
In addition,"agricultural cultural heritage" focuses on agricultural adaptability and is different from the former two.
Therefore, only by grasping the general terms of each protection system, that is, highlighting the role of the community, can it be compatible with each other.
In this regard, the Ifugao terraces in the Philippines have many experiences that can be learned from.
In general, the original intentions of cultural heritage protection measures at different levels may be different, and some basic concepts may even conflict, but most agree with the premise of cultural diversity.
Cultural diversity is a fundamental characteristic of mankind, defined by the UNESCO Conference as "the many different forms through which groups and societies express their culture." These manifestations are passed down within and between them." [15]Cultural diversity is not only reflected in the richness of cultural heritage expressions, but also in the diversity of artistic creation, production, dissemination, sales and consumption through various methods and technologies.
The Hani Terrace and Ifugao Terrace communities have benefited from multiple heritage processes, which are typical examples of the concept of cultural diversity.
The rice terraces in China and the Philippines provide a comprehensive cultural solution for contemporary human development with mountain rice cultivation as the core.
They contain livelihood, religion, art, technology, and oral traditions accumulated over thousands of years of history.
At present, the top priority for the protection of rice-growing terraced cultural heritage is the docking and cooperation of "cultural landscape heritage","intangible cultural heritage" and "agricultural heritage" to jointly promote all-round community-based cultural heritage protection.
From the perspective of the "Belt and Road" framework, there are many situations where cultural heritage protection overlaps in specific communities.
For example, as both ancient city heritage, the Naxi community in Lijiang also has names such as "World Cultural Heritage","World Natural Heritage","World Memory Heritage" and "National Intangible Cultural Heritage"; the Naples community in Uzbekistan also has names such as "Representative of Human Intangible Cultural Heritage" and "World Cultural Heritage"; the Samarkand community in Uzbekistan also has names such as "Representative of Human Intangible Cultural Heritage" and "World Cultural Heritage".
The cultural protection work of these communities cannot treat each heritage system separately, but the connection between various systems faces many difficulties.
Therefore, it is of great practical significance to strengthen the research and practice of all-round cultural heritage protection at the community level.
Of course, some scholars have pointed out that the concept of "community/community" in the Intangible Cultural Heritage Convention refers to "community in the sense of cultural sharing"[16].
Cultural sharing is precisely the key point of the "Belt and Road" initiative.
Sharing is not only cultural sharing among regions and groups, but should also include sharing between cultural policies and cultural protection systems.
In the practice of international cooperation under the Belt and Road Initiative, cultural exchanges and cooperation have been elevated to a very high level.
The Belt and Road Initiative will be committed to building a community of interests, a community of shared future and a community of responsibilities featuring political mutual trust, economic integration, and cultural tolerance.
Cultural exchanges focus on providing their own solutions for global governance.
The pursuit of cultural heritage does not require traditional culture to remain unchanged, but to develop reasonably within the framework of heritage.
The advancement of heritage around the world has become an irreversible process, which is also the inevitable result of mankind's move towards an information society and a community with a shared future.
The experiences and lessons learned from the multiple heritage processes of rice farming communities in the Philippines have provided important inspiration for the Hani terraces and other rice terraces heritage sites in China, and vividly explained the importance of mutual learning among civilizations.
The common experience of the Philippines and China in the protection of cultural heritage in rice-growing terraces provides a practical sample and a basis for international cooperation for community-based comprehensive cultural heritage protection.
(This article was published in Northwest Ethnic Studies, No.
1, 2018.
See the original text for annotations and references)