[Ma Chongwei] Construction of knowledge pedigree and sharing of human wisdom: Focusing on intangible cultural heritage in border areas of China
Abstract: Intangible cultural heritage is folk culture, that is, people's knowledge.
Knowledge is always related to specific social subjects, and its production, use, dissemination and acceptance are all social.
Knowledge is local and therefore incomplete and open.
The intangible cultural heritage system is a state-led knowledge pedigree construction.
The large proportion of ethnic minority intangible cultural heritage projects in the national directory shows that the Chinese nation, as a whole, has diverse cultures due to its diverse composition.
Through the state-led empowerment system, differentiated local knowledge has acquired the same identity, thus eliminating many gaps in the development of inland and border cultures to a certain extent.
Intangible cultural heritage in border areas and inland intangible cultural heritage have a coupling relationship of common development, and may also form a positive interactive coupling relationship with cultures in border areas of other countries.
The dual coupling relationship makes it possible to build cultural symbiotic relationships and is conducive to the sharing of human wisdom.
Keywords: local knowledge; knowledge pedigree; intangible cultural heritage in border areas; coupling relationship Author brief introduction: Ma Chongwei, professor and doctoral supervisor of Southwest Border Minority Research Center of Yunnan University (Kunming, Yunnan, 650091).
The protection and inheritance of intangible cultural heritage in various places in China, including border areas, has been greatly developed.
According to the four batches of national-level intangible cultural heritage projects (excluding extended projects) that have been announced, there are 1372 projects nationwide.
Among them, there are 132 items in border areas, accounting for 9.62%.
Among the intangible cultural heritage projects in border areas, a total of 128 projects belong to border ethnic minorities, accounting for 96.97%.
In addition, a considerable part of the cultural events in these intangible cultural heritage projects are shared with residents across the border.
Intangible cultural heritage in border areas has some different characteristics from those in the mainland in terms of protection and development.
However, previous studies have paid insufficient attention to this.
With the continuous advancement of intangible cultural heritage work, we will further deepen our understanding of the intangible cultural heritage system, analyze the reasons why a large number of folk cultural matters are receiving so much attention today, and carry out the protection and development of China's intangible cultural heritage.
It is very important to study the significance of China's cultural construction in the context of the Belt and Road Initiative, especially the construction of intangible cultural heritage in border areas, to building a sense of community for the Chinese nation and building a community with a shared future for mankind.
1.
Knowledge and local knowledge
At the beginning of folklore, folklore was knowledge that had been affirmed by Thomas, the originator of the concept of "folklore." This means that folk customs are the sum of the results of human exploration of the material world and the spiritual world-a kind of knowledge.
Intangible cultural heritage is fundamentally the meaning of folk customs, and the knowledge (lore) and people (folk) in intangible cultural heritage are the most fundamental and important contents.
And when we can clearly realize that intangible cultural heritage projects are also related to specific places, then it is reasonable to use knowledge, people and place as three important dimensions for analyzing intangible cultural heritage here.
Knowledge is certainly effective, but this effectiveness is not absolute.
Just as Newton's classical mechanics is not valid under all conditions.
From the perspective of cultural anthropology, every nation has its own complete set of knowledge systems closely related to survival and development.
Obviously, knowledge also contains certain content that is not determined by a specific situation, but since knowledge is always related to specific practical activities of specific groups of people, knowledge is often also related to specific situations.
"Scientific social history research shows that people create knowledge in time and space." At the same time, people also spread knowledge in time and space.
Local knowledge is first expressed as being related to specific regions.
Since knowledge is acquired by people through production and living practices under different historical conditions, knowledge will also have obvious local characteristics.
As Harding said,"Nature is not uniformly organized.
Societies have no way to observe all the diverse features of nature." The knowledge of people in a specific place is always related to a specific natural environment.
Even in the same environment and faced with the same problems, people in different societies will have different problems and different solutions to problems, or they will produce different knowledge and obey the corresponding knowledge.
It is in this sense that all knowledge systems, including modern scientific knowledge, are local knowledge systems.
As human beings, the knowledge gained by people exploring the world certainly has common knowledge that belongs to mankind.
However, as a specific social existence, people's exploration and understanding of the world are always carried out in a specific society.
Therefore, universal knowledge is often expressed in special forms.
For example, the form and method of natural resource protection will always be carried out in a unique way in a specific environment.
If you don't understand this, there will be many misunderstandings.
As Levi-Strauss pointed out, perhaps "people's beliefs and customs are simply meant to protect natural resources, but we mistakenly believe that they are superstitions." The issue of knowledge is not so much an epistemological issue in a purely philosophical field, but rather a historical and social issue.
"The sociological nature of all knowledge and the sociological nature of all forms of thought, intuitive forms, and cognitive forms cannot be doubted...
The 'forms' of the various psychological activities that people use to obtain knowledge must always be subject to common constraints from a sociological perspective, that is, to social structures." As a result of human behavior, knowledge is always generated in and oriented towards society.
Social orientation makes knowledge play an extremely important role in the process of people's socialization.
In a particular society, what knowledge is regarded as knowledge and reliable knowledge that members of society should accept is closely related to the society's understanding of the social culture in which it has been, is, and will be in a particular period of time.
Furthermore, local knowledge is "a new type of knowledge concept." Moreover,'locality' or 'locality' is not only said in a specific regional sense, but also involves the specific situational context formed in the generation and defense of knowledge, including the values of cultural and subcultural groups formed by specific historical conditions, positions and horizons determined by specific interest relationships, etc." "Local knowledge" means that knowledge is always generated and maintained in a specific social culture.
The concept of "paradigm" proposed by Thomas Kuhn illustrates the existence of local knowledge in scientific research.
He pointed out that any scientific community has historical stereotypes.
Anthropologist Gilds uses what anthropologists do best, storytelling, to show that anthropology and science are local knowledge.
Anthropologist Gilds gave an example when explaining local knowledge: a Zander boy who stepped on a chopped tree stump and infected his foot said it was witchcraft, and anthropologist Evans Pritzard believed it was careless walking.
The boy stated that he was looking underground while walking and would not have been able to see if he had not been witchcraft.
Moreover, his foot had been cut by a tree stump before, and it healed quickly.
He was only infected and suppurated after being subjected to witchcraft.
Moreover, when a person is uncomfortable, he thinks someone has done witchcraft, and Evans Pritzard thinks he has eaten too many bananas.
But the man said that he ate almost that much every day.
The different local knowledge of anthropologists and the Zandans led to their different conclusions.
About science, Gilds told a story about physics.
People generally believe that physics has a simplicity, correctness and authenticity, but a physics professor at the Fermi Institute in Chicago said: I have not seen any of this in physics.
To me, physics is just one activity you do between breakfast and dinner.
No one has said anything about truth, and perhaps truth is "out of time"...
Physics is confused; just as life itself can easily fall into confusion.
It is just a human activity, and you should make a human judgment and accept the limitations of people themselves.
It is based on the understanding that human knowledge is local knowledge that Gilds believes how anthropologists should use raw materials in different cases to create an accurate interpretation consistent with the cultural situation of their cultural holders.
It should not be completely immersed in the mood and understanding of the cultural holder and write the witchcraft part of his cultural description as if it were written by a real wizard; nor should it write the witchcraft part of a cultural description as if it were written by a geologist like asking a deaf person who has no real concept of timbre to identify timbre...
To a large extent, a cultural anthropologist cannot perceive the same perceptions that a local cultural holder has.
What he perceives is a kind of wandering, a kind of "approximate" or "premised on","in terms of", or something like that implied through this decorative language.
In ethnographic field work, the difference in understanding of the guest and theme of things between investigators and respondents is caused by the difference in local knowledge held by both parties.
Gilz's profound point is that he emphasizes that this difference can be resolved as much as possible through communication.
This also leaves sufficient room for further continuous in-depth understanding.
Some scholars pointed out that "localism of knowledge also means openness.
In a local sense, an important feature of the construction and defense of knowledge is that it is always unfinished, waiting to be completed, or work in the process of being completed." Local knowledge does not deny the possibility of universal applicability of knowledge, but emphasizes that knowledge is separated from specific situations and usages, and its value and significance are questionable.
There is a Western proverb: "What is true on one side of the Pyrenees becomes fallacy on the other side." The local nature of knowledge means that knowledge must be open, so the exchange of knowledge and continuous improvement are possible and necessary.
As American folklorist Alan Dundis pointed out,"Someone has folk customs.
Therefore, China's folk customs are richer than in any other country.
There are also many charming ethnic minorities in China-each ethnic minority has its own folk customs." From the perspective of folk customs being people's knowledge, the existence of many ethnic groups in China means the existence of rich people's knowledge.
Furthermore, the further exchange and sharing of this knowledge is of great significance.
The richness of people's knowledge in China is fully reflected in the heritage list.
As of 2017, China has 39 human intangible cultural heritage projects approved and announced by UNESCO.
Among them, there are 13 intangible cultural heritage projects belonging to ethnic minorities, accounting for less than 10% of the total population, accounting for one-third of the total; China's national-level intangible cultural heritage is divided into 1372 categories: folk literature, traditional sports, entertainment and acrobatics, traditional music, traditional art, traditional skills, traditional drama, traditional medicine, folk art and folk customs.
Ethnic minorities, accounting for less than 10% of China's total population, own 613 intangible cultural heritage projects, accounting for more than 45% of national-level intangible cultural heritage projects.
This means that as a unified Chinese nation, it has very diverse cultures due to its diverse composition.
Rich and diverse knowledge and forms of existence are closely related to the diversity of production and living practices of diverse ethnic groups.
2.
Knowledge pedigree and intangible cultural heritage directory
A large number of ethnic minority cultural incidents have entered the list of intangible cultural heritage, which profoundly shows that the cultures of all ethnic groups are an important part of China's intellectual pedigree.
The legitimacy of China's intangible cultural heritage system is also reflected here.
A society's "knowledge" may be important in specific private situations, but for society to recognize it, this knowledge must prove that it is beneficial to the overall development of society.
The intangible cultural heritage of knowledge is widely recognized by society, and it is also related to people's increasing acceptance of the concept that "every culture may draw new factors from other cultures to adapt to new forms."
From the perspective that intangible cultural heritage is people's knowledge, the intangible cultural heritage list is actually a state-led knowledge pedigree.
Genealogy refers to the system formed by things with historical origins constructed by people.
The writing of pedigree also means the establishment and maintenance of an idealized order.
Knowledge pedigree is the coding of knowledge, and these basic codes are the order of human experience.
Such coding is the knowledge order space in which knowledge can be established, people's cognitive framework and ideological base.
This system is the result of being built on the basis of existing knowledge.
Genealogy is also a network of power relations.
Entering the pedigree means entering a network of power relations.
From a cultural perspective, what kind of knowledge can enter the knowledge pedigree, or the network of cultural power, depends not only on the purpose of the construction of this knowledge pedigree, but also on what kind of knowledge can ultimately play in the construction of social order for this knowledge pedigree.
At the same time, the development of society will also have demands for improving the knowledge pedigree.
Every social organization has a corresponding set of knowledge pedigree for maintaining social order.
As the most formal social organization, national governments always need to establish a complete knowledge pedigree so that their citizens can obtain knowledge from this knowledge pedigree and provide a cultural foundation for economic and social development.
"One of the prerequisites for a normally functioning society and a functioning nation-state is the so-called social cohesion of the nation, a sense that members of society are closely related to each other and share common traditions and common goals."
The construction of knowledge pedigree is fundamentally the construction of power relations.
Whoever dominates the construction of the pedigree in a specific way means who is likely to occupy a dominant position in the network of power relations.
The construction of knowledge pedigree is related to the knowledge/power relationship.
Foucault wants to pay more attention to how people understand things and the process by which things are established as facts, and thus naturally he will also pay attention to the abstract institutional processes in operation that allow things to be established as facts or knowledge.
Foucault's focus on the power/knowledge relationship is "to create a more anonymous, institutional, and dominant model of knowledge production." Foucault believes that the most obvious things to us are often the results of chance or chance in the erratic and fragile historical process.
What causes or different forms of rationality people regard as necessary can be well demonstrated through their history; however, this does not mean that those forms of rationality are irrational.
This means that rationality is based on human practice and history; while many things happen, such problems can be avoided as long as we know how they happen.
In any society, there are many aspects of power relations that infiltrate, shape and constitute social subjects.
Without the production, accumulation, circulation and role of discourse, these power relations cannot be established, consolidated and implemented on their own.
The purpose of Foucault's theory of knowledge genealogy is to deconstruct the important knowledge, that is, the "most obvious things", that do not actually have such a solid foundation.
Power plays an important role in the construction of knowledge pedigree, and shows that power can only operate under the production conditions of knowledge-truth.
"Without a specific economy of discourse about truth, power cannot be exercised by operating on the basis of this connection.
Through power, we surrender to the production of truth, and only through the production of truth can we exercise power." For Foucault, power is not something.
The existence of power lies in its operation.What should be noted is the external manifestation of power, its actual operation and the result of its operation.
Power does not exist in anyone's hands, but is used and implemented through network organizations.
Power is the result of the accumulation of knowledge.
The significance of Foucault's knowledge genealogy theory to today's intangible cultural heritage issue is that we can fully understand that the knowledge existing in the knowledge genealogy is fundamentally the presence of the power of the intangible cultural heritage owner, and it also means that this knowledge can play an important role in future-oriented cultural development.
Knowledge pedigree is built in the process of historical development.
Knowledge gains its place in the construction of knowledge pedigree, which means that this knowledge may have the opportunity to play a role.
The relatively complete intangible cultural heritage system that China has established, including the intangible cultural heritage list, is a new set of knowledge pedigree for China.
The long-term and fundamental way to strengthen the unity of the Chinese nation is to enhance cultural identity, build a shared spiritual home for all ethnic groups, and build a strong sense of community for the Chinese nation.
Cultural identity and the cultivation of community consciousness are closely related to the promotion and development of the cultures of various ethnic groups in China.
One of the manifestations of the equality of all ethnic groups in cultural construction is that the culture of all ethnic groups should become an important part of China's intellectual pedigree.
The establishment of an intangible cultural heritage list in China is a state-led act of writing knowledge pedigree.
The construction and continuous improvement of China's new knowledge pedigree is accompanied by the founding and development of New China.
In 1941, Mao Zedong proposed in his "On New Democracy" to establish a new China with a new political power, a new economy and a new culture.
New culture refers to the new culture of the nation, science and the masses.
The foundation of new culture lies in adhering to the national form, scientific content, and public direction.
Xi Jinping pointed out: "Developing socialist culture with China characteristics means taking Marxism as the guide, adhering to the position of Chinese culture, based on the reality of contemporary China, and combining the conditions of the times, developing a socialist culture that is oriented to modernization, the world, and the future, and promotes the coordinated development of socialist spiritual civilization and material civilization." The cultural construction work of New China has also gone through a difficult process of exploration.
Since the reform and opening up, national, scientific, and popular culture has been endowed with the connotation of the new era, and the excellent traditional culture of all ethnic groups has developed very greatly.
However, in the process of rapid development of industrialization, globalization, and urbanization, many traditional cultures are also facing the crisis of impact and accelerated disappearance.
How to protect and inherit the traditional culture of the Chinese nation, integrate these excellent Chinese traditional cultures with real life, and achieve creative transformation and innovative development? Therefore, it becomes a top priority to contribute to the comprehensive development of the country and society.
With the continuous development of society, people are increasingly aware that various traditional cultures that exist in intangible forms are closely related to people's lives and are inherited from generation to generation are valuable intellectual wealth in different forms of human beings.
However, many of these intellectual wealth are scattered like pearls.
Collecting, protecting and making these precious cultural wealth play an important role in the new era requires the guarantee of the national system.
In this sense, the formulation of the list of intangible cultural heritage is the re-establishment of relics, and establishing a new knowledge pedigree that meets the development needs of the times has become an important mission entrusted by history.
The list of intangible cultural heritage established by the four-level protection system of "national + province + city + county" is fundamentally a state-led knowledge pedigree.
The purpose of promulgating relevant laws and policies on the protection and development of intangible cultural heritage is to institutionally ensure the inheritance and promotion of the excellent traditional culture of the Chinese nation, so that the construction of knowledge pedigree to promote the construction of socialist spiritual civilization can be implemented.
To be realistic, for quite some time, ethnic culture in remote areas has also been valued.
However, only after the relevant systems for the protection and development of intangible cultural heritage and the intangible cultural heritage list have been established, cultural matters that were relatively narrow in the past once they exceeded the inheritance area can be widely presented in the national directory and become known to more people.
As for the provincial, municipal and county-level directories, the cultural events are more abundant.
Many cultural events located in border areas have achieved significant development due to their entry into the intangible cultural heritage list.
When more local knowledge is incorporated into the state-led knowledge pedigree, it means that the country has fully absorbed the rich knowledge of all ethnic groups and places to make its knowledge structure more reasonable, and is more capable of achieving cultural integration and more powerful.
To achieve the goal of healthy development of the country.
As local knowledge enters the national knowledge pedigree, it gains greater development power, and is more likely to achieve cultural diversity development, thus giving greater impetus to the development of the entire country.
In the power structure of the state-led knowledge pedigree of intangible cultural heritage, the state, as the dominant and even dominant party, comes from its power being included in this knowledge pedigree, or the participants in this power system continue to maintain their own distinctive cultural connotations.
Any practice of giving up one's own cultural characteristics in order to cater to the demands of one time and one place is a self-deconstruction of cultural legitimacy.
All attempts to change the content of local knowledge harm the local knowledge that enters this knowledge pedigree, and ultimately lead to the deconstruction of its own power; the entry of local knowledge into the state-led intangible cultural heritage list, that is, the knowledge pedigree, means that it has gained greater room for development in entering new power relationships.
At the same time, this new knowledge pedigree will also have greater rationality and vitality due to the participation of many unique local knowledge.
The contribution of local knowledge to the construction of state-led knowledge pedigree precisely lies in following the basic value orientation of state-led social and cultural construction while maintaining its uniqueness.
A large number of ethnic minority cultural matters and many local cultural matters have achieved good development during the construction of the intangible cultural heritage system because they have entered the heritage list or into the state-led knowledge pedigree.
From the perspective of enriching a country's cultural connotation, the core of the value of intangible cultural heritage is not that it retains the past, but that it presents differences and enables different ways of understanding the world to be presented.
It is also that it enables China's cultural development to have sufficient motivation.
3.
Institutional empowerment at the edge of the center
Due to historical reasons, the economic development of different regions is uneven, and the cultural development platforms within different regions are not exactly the same.
The main social contradiction in the new era of socialism with China characteristics has transformed into the contradiction between the people's growing needs for a better life and unbalanced and inadequate development.
How to make social development in different regions more balanced and fully develop has become a problem that must be considered and solved at present and in the future.
For both border and inland cultures to prosper and develop together, new institutional innovations at the center and periphery are needed.
In the theoretical perspective of the big and small traditions of anthropology, people's knowledge belongs to the category of small traditions.
How to use institutional means to form a historical synergy beneficial to social development is a theoretical issue, but it is also a practical issue.
Any modern multi-ethnic country must face the problem of how to integrate domestic multiculturalism.
Especially in a pluralistic and integrated country like China composed of multiple ethnic groups, what is the relationship between state-led culture and national folk culture; what is the foundation of state-led culture and what important role it plays in national folk culture; and what significance does national folk culture have to the construction of national culture are all very important practical issues.
It needs to be clearly understood that "the existence of relationships is not limited to the style of identification and communication.
They also constitute relational relationships in the process of knowledge distribution and power allocation, that is, power relationships, which often penetrate, spread and pass through in microscopic forms.
In the production and reproduction of daily life." Issues such as identification and communication in the relationship between the state and society are related to issues such as the distribution of knowledge and the allocation of power.
The respective realization of national will and social will is related to whether state power and social power are reasonably intertwined.
This knowledge distribution pattern in a reasonable power relationship is reflected in the fact that state-led culture can penetrate into every corner of society, and the diverse cultures in society can also be recognized and protected at the national level, thus obtaining new development.
The understanding of the construction of the intellectual pedigree in China basically takes Confucianism, Taoism and Buddhism as the main axis of understanding China's traditional culture.
In such a paradigm, people's local knowledge is often ignored.
For example, some scholars believe that in the construction of the pedigree of traditional knowledge in China, Confucius 'deletion of the "Six Classics" laid the original knowledge system and formed a function-oriented applied knowledge model, in which factual knowledge also contains value demands.
From the Han to the Tang Dynasty, effective construction and adjustment not only ensured the stability of core knowledge, but also achieved the expansion of the knowledge system.
"Yi Wenzhi" achieves an organic balance in the knowledge system by setting the knowledge subsystem.
While inheriting Confucius's knowledge concept, it also adds the connotation of limited knowledge.
In Sui Zhi, based on the classification of the nature of knowledge, the two religions of divination and Taoism and Buddhism were settled, and through the upgrading of the History Department and the transformation of classics into history, historical knowledge became the basis of traditional knowledge, and the originally weakened understanding of the natural world was further marginalized.
In this direction, scholars in the Qing Dynasty established knowledge standards of authenticity and functionality, and solidified narrow knowledge horizons.
Modern China scholarship that originated in the late Qing Dynasty fully accepted science and Western learning as a whole, and traditional knowledge concepts actually played a guiding role in it.
Obviously, this understanding of knowledge ignores the knowledge of ordinary people to a considerable extent.
The knowledge in "small traditions" should be included in the framework of China's knowledge pedigree for understanding.
The tradition of folk knowledge including all ethnic groups is truly valued and has become an organic part of China's knowledge pedigree.
It is the basic prerequisite for the scientific, democratic and popular knowledge pedigree in China.
Integrating the knowledge of folk local "small traditions" into the knowledge pedigree of state-led "big traditions" means integrating the knowledge pedigree of "big traditions" and "small traditions" that were not very close in the past, as well as many "small traditions" that were not directly related.
How to form a good interactive mechanism between "big traditions" and "small traditions" is something that must be thought and acted upon to gather the cultures of various regions and ethnic groups to build a more reasonable knowledge pedigree.
"You must correct your name." Confucius once pointed out the importance of correct names, that is, if the name is not correct, the words are not consistent, and if the words are not consistent, the things will not work out.
Names are of great significance in any era.
Entering the intangible cultural heritage list as intangible cultural heritage is a kind of action to name many folk phenomena.
Correct name or naming "is to obtain knowledge and is the core knowledge process."
The establishment of a four-level intangible cultural heritage list is fundamentally a recognition of people's knowledge in various places and an action to integrate big traditions and small traditions.
The promulgation of relevant national laws and policies is to institutionally ensure the legitimacy of development of various knowledge originating from local sources.
From the perspective of cultural anthropology, actions such as the formulation of a directory of intangible cultural heritage, the identification of inheritors, and the inheritance of intangible cultural heritage events are a new cultural system construction behavior that integrates cultural pedigree.
In the process of building this cultural system, the compliance and practice of each link is to strive to achieve the goal of integrating the state-led cultural pedigree into the local cultural pedigree.
The intangible cultural heritage system includes the following basic contents: 1.
The formulation of the directory;2.
The identification of inheritors;3.
The inheritance of cultural events, etc.
Because the intangible cultural heritage system is rich and stylized.
The stylized and stereotyped behavior of communicating the relationship between different subjects constitutes a ritual of gaining a new identity.
The creation and holding of the ceremony completed the form of local knowledge recognized by the country.
When more local knowledge is incorporated into the state-led knowledge pedigree, it means that the country has fully absorbed a large amount of rich knowledge from all ethnic groups and places, making its knowledge structure more reasonable, and is more capable of achieving cultural integration and more Powerful to achieve the goal of healthy development of the country.
At the same time, it also means that local knowledge has become the foundation of knowledge and capital and has possible social conditions.
From the perspective of cultural anthropology,"ritual" generally refers to "a set of standardized behaviors that are not directly related to means and ends." That is to say, the behaviors expressed in rituals often have more far-reaching goals.
Ritual is a stylized and stereotyped pattern of behavior that communicates the relationship between people or between people and God.
Whether it is secular or sacred, it requires the belief of the ceremonial actors.
The act of expressing or even practicing these beliefs is ritual.
Rituals are actions used to express, practice, and even affirm beliefs, which in turn strengthen the ritual and make the actions more meaningful.
Ritual activities can strengthen people's collective consciousness and increase the sanctity of cultural behavior.
Ritual is also an activity of building people's identity.
Because entering the intangible cultural heritage list and carrying out intangible cultural heritage inheritance activities, this local knowledge has greater sacred significance due to the participation of the country.
This means that the entry of local cultural events into the Intangible Cultural Heritage List not only gives local governments the meaning of new identity construction, but also requires local governments to adopt ritual activities to strengthen the sanctity of the Intangible Cultural Heritage List, thereby constituting and demonstrating this The dominant position of the newly written intellectual pedigree.
The country is also better able to become a national scientific and popular culture because its knowledge pedigree includes a wider range of local knowledge.
Historically, different local knowledge and knowledge pedigree have influenced the behavior of people in different places in different ways and contents in people's daily lives.
In the past, it was not easy for many distant and diverse cultural events to interact directly.
Cultural understanding Cultural exchanges do not easily occur often.
The establishment and implementation of the intangible cultural heritage system allows different local knowledge to be integrated by entering the state-led knowledge pedigree.
People with different local knowledge can continue to maintain their original knowledge and carry out cultural exchanges in the new institutional space.
The intangible cultural heritage system has had a positive and important impact on deepening ethnic exchanges and integration.
The intangible cultural heritage system is also a cultural expression of the ethnic equality policy.
No matter which ethnic group's cultural events, whether they are in the mainland or border areas, they all gain the same cultural identity.
Although the gap between the mainland and the border areas is still huge in terms of economic development, the intangible cultural heritage system enables cultural events in the mainland, border areas and even border areas to have the same identity and share huge space for development.
4.
Dual coupling of intangible cultural heritage development in border areas
Whether in the past or now, folk culture is of great significance to a country's cultural construction.
When a country is facing external pressure, it is a response to find ways to maintain national identity from its own cultural traditions, revitalize the nation's traditional cultural resources and turn them into public culture in the modern sense.
Starting from the middle and late 19th century, the revival of folk customs in Germany, the Finnish epic "Kalevala", and Japan's "One Country Folklore" are manifestations of the transformation of tradition and other folk culture into the basis for the rise of nationalism.
Of course, due to the limitations of their nationalist demands, these folk activities have the purpose of cultivating the country's public culture, deliberately dissolving the social structure of the local community based on diverse folk culture and separating the relationship between folk phenomena and the inheritance parent.
In the name of defending folk culture, they established a culture without individuality and in line with the nationalism they advocate, and did not hesitate to rewrite, modify or even forge folk culture for this purpose.
The worst thing is that these folk activities often ignore the ethnic differences in their domestic folk culture.
Its external cultural effect is to promote racism.In the early 20th century, modern folklore research in China was different.
As Zhong Jingwen pointed out,"Our folklore takes the folk culture of multiple ethnic groups in the territory as its research objects...
The social structure of China defines the character of China's folklore and is a multi-ethnic country folklore.
Compared with single folklore in other countries in the world, this is a major feature of us." The academic thinking of "multi-ethnic and one-country folklore" identifies the overall pattern of China's folk culture and confirms the equal status and value of the folk culture of 56 ethnic groups in China.
This fine academic tradition is conducive to the protection of current intangible cultural heritage, and in turn is conducive to enhancing the cohesion of the Chinese nation and the cultural self-esteem and self-confidence of the entire nation.
At present, China is in an era of striving to realize the China dream of the great rejuvenation of the Chinese nation.
This is an era in which China is increasingly approaching the center of the world stage and making greater contributions to mankind.
Traditional cultural resources, including border areas, remain an important source of driving force for maintaining national identity and promoting national development and prosperity.
Due to historical reasons, as a border area far away from the country's political, economic and cultural center, the lag of economic development has made the foundation for cultural inheritance and development weak and cultural confidence has declined.
Due to its own lack of development, cultural exchanges with the mainland and cultural exchanges with foreign countries lack motivation, and the lack of these exchanges further leads to the lack of motivation for future development.
In addition, the shortcomings of communication platforms also exist objectively.
Cultural anomie is also widespread.
In other words, the meaning of these local cultural events themselves is gradually blurred or even missing.
As Qu Jingdong said: "We say that anomie is a lack of meaning, which means that the actor has a meaning blank or attitude vacuum in the process of planning and interpretation, or that the actor has a meaning schema in the process of reflection and planning.
There is confusion or blank, which makes it unable to provide a meaningful explanation for the action itself." Such a situation is not conducive to the development of local culture and to local economic and social development.
This will also make the economic, social and cultural development of the entire country more unbalanced.
The establishment and implementation of the intangible cultural heritage system has given new impetus to cultural development in border areas.
The material conditions for the inheritance and development of the excellent cultural traditions of ethnic minorities in border areas are constantly improving, and this has also improved the ambiguity and even blank state of their cultural significance.
More importantly, when these local knowledge enters the state-led knowledge pedigree, the significance of traditional cultural events will not only be continuous with the historical significance and continue to be related to the meaning of local life, but has the same significance as cultural events in other places in China.
As a result of entering the state-led knowledge pedigree, new meanings of cultural events in border areas have been generated, and their greater development is also guaranteed at the institutional level.
The diverse cultures of multiple ethnic groups jointly build the rich culture of the Chinese nation and provide a better realistic platform.
Each ethnic group will be proud to be able to make its own contributions to the development of China society in the new era.
Entering the intangible cultural heritage list or entering the national knowledge pedigree has given intangible cultural heritage in border areas a historical opportunity for significant development.
The importance of intangible cultural heritage development in border areas is related to their special location.
China's land boundary is 22,800 kilometers long.
China borders 14 countries including North Korea, Mongolia, Russia, Kazakhstan, Kyrgyzstan, Tajikistan, Afghanistan, Pakistan, India, Nepal, Bhutan, Myanmar, Laos, and Vietnam.
The vast majority of China's border areas are ethnic minority areas.
The vast majority of intangible cultural heritage projects in border areas belong to ethnic minorities.
These intangible cultural heritage projects all have their unique national characteristics, and differences between them also exist.
It can be said that these intangible cultural heritage projects have their own characteristics in terms of content and form.
However, since intangible cultural heritage projects in border areas and intangible cultural heritage projects in other areas are state-led projects of the intellectual pedigree, they are different because they share a common cultural identity.
Due to the formation of a modern nation-state, some ethnic groups of the same origin and relatives are distributed on both sides of the border, making it possible for residents on both sides of the border to share some of the same or similar cultures.
This means that a considerable part of the cultural events in intangible cultural heritage projects in border areas of China may be the same or similar to those of other countries.
However, because these groups are located in different countries, their cultural development will also be influenced by the overall cultural development of their respective countries and produce their own changes.
These cultures often also show similarities but differences.
It is precisely because the intangible cultural heritage in border areas is in such a special position that its development may be characterized by dual coupling.
The so-called coupling refers to two systems that have similar connections but different differences.
They not only have static similarities, but also have dynamic interactions.
Coupling between different cultures refers to cultures that are related but also different.
They organically integrate each other's beneficial cultural elements into their own cultural bodies, which not only makes their own cultures stronger due to the integration of new elements.
Vitality, but also makes each other's culture undergo certain changes to form a cultural body and cultural spirit that is conducive to its development.
The coupling relationship between intangible cultural heritage in border areas and intangible cultural heritage in the mainland is reflected in the fact that although they are different things, they have all entered the knowledge pedigree dominated by China and have common development opportunities and conditions, and their development promotes each other and can jointly improve the level of development.
The coupling relationship between intangible cultural heritage in China's border areas and the same or similar cultural events abroad is reflected in the fact that although they have common or similar historical sources and the same or similar cultural content and form, they are developed in different countries, The conditions for inheritance and development will vary, which will inevitably lead to changes in those traditional knowledge.
In the process of learning from each other, these already different cultures can achieve the goal of complementary advantages, positive interaction, and common development.
Lévi-Strauss once said: "A civilization cannot claim to be a civilization without one or more other civilizations as a contrast.
In order to understand and understand your own culture, you should learn to view it from another perspective." Whether it is intangible cultural heritage in border areas or intangible cultural heritage in other places, if more other intangible cultural heritage projects become reference objects and more types of intangible cultural heritage can be contacted during the development process, then it will be beneficial to the prosperity and development of the entire China culture.
Be confident in your own culture and learn from the advantages of other cultural events through exchanges to achieve the goal of better development.
The establishment and implementation of the intangible cultural heritage system has laid a solid foundation for such development.
In another and more important sense, the common development of intangible cultural heritage projects in different regions and ethnic groups in China can enable more people to have a deeper understanding and understanding of China's rich culture.
This is another important condition for the healthy development of diverse cultures.
The sense of national identity of ordinary people in China will be strengthened during this development process.
The establishment of a new type of international relations with win-win cooperation as its core proposed by China is also inseparable from the strengthening of its own national cultural soft power.
The foundation of a country's cultural soft power lies in the strengthening of the country's internal cohesion.
The strengthening of cohesion is closely related to the improvement of national self-confidence.
The further strengthening of unity among all ethnic groups requires realistic actions to achieve it.
Every place and every nation is confident because of the development of its own culture, and all ethnic groups are more confident in the entire Chinese nation because they develop together with other ethnic groups.
Only then can this confidence have a solid foundation.
When the culture of each nation is developed, so that the diverse and integrated national culture of the entire country becomes the result of national institutional arrangements due to the new space for knowledge production and the continuation and increase of cultural significance, then the recognition of the country becomes even more realistic.
There is a saying in "Yi Xi Ci":"If two people are united, their benefits will be cut through gold." The power of the 1.3 billion China people working together is immeasurable.
This huge power can make a huge contribution to the development of China and even the development of human society.
The common development and prosperity of the intangible cultural heritage of the 56 ethnic groups working together is an important part of building a strong sense of community for the Chinese nation.
Michael Mann once said: "Countries, cultures and economies are all important structural networks, but they are almost never consistent." Special attention should be paid to such cultures that are shared by the two peoples.
Because these cultural matters can serve as a bridge for cultural communication in the border areas of the two countries.
However, it is regrettable to say that most of the time, when we talk about the contact and exchange between Chinese and foreign cultures, we always naturally think of the contact and exchange between Chinese and foreign cultures.
Cultural exchanges between China and the West are certainly very important, but transnational cultural exchanges in border areas are also important and should be further strengthened.
Transnational cultural exchanges in border areas have developed well, but it must also be admitted that these cultural exchanges are still very insufficient.
Strengthening cross-border exchanges focusing on intangible cultural heritage cultural events will not only promote the good development of these cultural events, but also because these intangible cultural heritage projects are representatives of the most valuable cultural events in China.
The good development of these cultures is also a microcosm of the development of China's culture.
Through the development of these intangible cultural heritage projects, neighboring countries can have a more full understanding of China's entire cultural undertakings.
This is also very beneficial for establishing a good international image of China's cultural development.
People living across borders can learn from each other in the development of intangible cultural heritage events.
The people-to-people connection project during the implementation of the "Belt and Road" initiative requires such meticulous work.
China should make greater contributions to cross-border cultural exchanges in the development of intangible cultural heritage in border areas.
Generally speaking, the construction and implementation of China's intangible cultural heritage system is more likely to make more contributions to the development of these cultures.
In such development, China's national soft power can be further enhanced.
On the basis of national identity, all ethnic groups in the country make China culture more cohesive through more free and equal cultural exchanges and common development.
In addition, when conducting cultural exchanges with other countries, China culture has greater appeal because it makes important contributions to the development of human culture.
This is an important symbol of the improvement of China's national cultural soft power.
The development of domestic cultural diversity provides greater space for the development of world cultural diversity, and the development of the country's overall culture provides opportunities for the cultural development of other countries.
That is, providing all ethnic groups with creative space for the progress of human civilization is the fundamental purpose of enhancing the country's cultural soft power.
There are quite a few intangible cultural heritage projects in border areas that exist in relatively small areas, and their influence is relatively limited.
However,"Mount Tai does not allow soil, so it can become big." China's cultural development and prosperity are related to every ethnic group and every region.
It is of great significance to pay attention to the special importance of intangible cultural heritage in border areas and conscientiously do a good job in protection, inheritance and development.
The cultural development of these remote ethnic areas also requires specific development work to take a small step forward and travel thousands of miles.
V.
Discussion and conclusions
As Marx and Engels pointed out, the development of productive forces and the creation of world history have caused "the past state of local and national self-sufficiency and closed-door self-sufficiency has been replaced by the mutual exchanges and interdependence of various nations in all aspects.
This is true of material production, and so is the production of spirit." From the perspective of the development of human society,"different cultural components provide crucial resources for promoting the growth of knowledge." The construction and implementation of the intangible cultural heritage system is a measure for all ethnic groups to break the state of isolation, share different cultures, and create new cultural creations.
To this day, the achievements made in intangible cultural heritage work are eye-catching.
Of course, there are many problems in intangible cultural heritage work that need to be solved urgently.
Such shortcomings as insufficient protection measures, emphasizing the economic benefits of development and neglecting the significance of authenticity protection, and emphasizing the form rather than the essence in inheritance work, all need to be overcome in future work.
To understand the construction and implementation of the intangible cultural heritage system, fundamentally speaking, it is the state-led substantive work of fully absorbing local cultural resources to better serve the prosperity and development of China's culture, and to understand the state-led knowledge of various ethnic groups.
The pedigree structure, fundamentally speaking, is the gathering of rich and diverse cultural resources to unite the country's cultural power and the research on strengthening national identity among all ethnic groups in the process of cultural development needs to be further strengthened.
Paying attention to local knowledge means respecting the fact that cultural diversity exists.
The development of intangible cultural heritage work has preserved the historical memories contained in these cultural events.
According to statistics from the Intangible Cultural Heritage Department of the Ministry of Culture and Tourism, as of April 2018, among the first four batches of 1986 representative inheritors of national intangible cultural heritage representative projects, the number of people who have passed away has exceeded 400.
Although the inheritance work is also underway, the results are not yet fully satisfactory, and rescue protection is no longer urgent.
The preservation of historical memories seems extremely precious.
A considerable part of the memories contained in intangible cultural heritage projects are directly related to the connotation of national identity.
Of course, there are also many cultural events that are not directly related to national identity.
However, today's country's respect for local knowledge will surely become a historical memory in the future.
This is self-evident for the cultivation and strengthening of national identity awareness for all ethnic groups at present and in the future.
Every ethnic group has excellent cultural phenomena that have entered the knowledge pedigree led by the country, which means that the cultural identity of the nation and the cultural identity of the country are merged into one.
Another important significance of intangible cultural heritage protection and inheritance lies in that a large number of local knowledge in the form of intangible cultural heritage can reflect the cultural differences and the richness of China culture in their common presentation, and that the values existing in these cultural differences are recognized by more people.
As cultural exchanges continue to strengthen, people are increasingly accepting the view that anthropologists have proved-"Our lifestyles and value standards are not the only feasible, and other lifestyles and value systems can also allow certain human groups to find happiness." In a modern society where social exchanges are constantly expanding, cultural exchanges between different ethnic groups will give people a larger new space to understand the world.
Lao Tzu said: "Hold the elephant and the world will go." Go ahead and do not harm, and you will be too peaceful." China is using the Belt and Road Initiative as an engine to promote the construction of a community with a shared future for mankind.
If drawing the Belt and Road "gongbi paintings" is something we must work hard to do, China needs to be generous in its actions to reflect the world view of Huairou distant people and harmonious states, but it also needs to do a good job in focusing on intangible cultural heritage projects.
Cross-border cultural exchange work may be just one stroke in the cultural construction and people-to-people connection project of the entire China, but this stroke is also one stroke in the gongbi paintings of the entire Belt and Road Initiative.
The coupled development of intangible cultural heritage projects in border areas and mainland intangible cultural heritage projects, as well as the coupled development with foreign cultural events, constitute a dual coupling of cultural development, allowing human wisdom to be shared on a larger scale, which is conducive to the realization of the goal of peaceful cross-residence., will also promote the creation of a good environment for cultural symbiosis in border areas.
Research on this dual coupling phenomenon will also help deepen the discussion on the symbiosis of national identity and ethnic identity.
There is a long way to go to build a community with a shared future for mankind.
Building a harmonious border through the common prosperity and development of cross-border cultures should also be an important step.
(The original text was published in the 4th issue of "Ideological Front" in 2019, with the annotations omitted, and refer to the original issue for details)
[Editor in charge of this article: Liang Chunchan]