法學(xué)專業(yè)外文翻譯--論我國(guó)非物質(zhì)文化遺產(chǎn)保護(hù)的法律制度架構(gòu)-資料下載頁(yè)
2025-05-11 22:27本頁(yè)面
【導(dǎo)讀】漸地消失，因此保護(hù)非物質(zhì)文化遺產(chǎn)并非易事。它一般是指非物質(zhì)方面的文化成果，如故事和語(yǔ)言本身，信仰和價(jià)值觀，以。及賦予文化活力的各種形式的知識(shí)和技能。您可能認(rèn)為只有在博物館才能發(fā)現(xiàn)這些文化的蹤跡，但是這。些文化在我們身邊，是世世代代流傳下來(lái)的優(yōu)秀文化。在日本，學(xué)者們?cè)缫颜J(rèn)識(shí)到無(wú)形的文化。非物質(zhì)文化遺產(chǎn)被看作是一種資產(chǎn)或資源而得到保護(hù)、贊賞、使用和。在西方，同時(shí)，法學(xué)家把非物質(zhì)文化遺。這促進(jìn)更廣泛的思考，人們意識(shí)到了保護(hù)非物質(zhì)文化遺產(chǎn)的緊迫性。19個(gè)具有代表性的人類非物質(zhì)文化遺產(chǎn)。這一概念長(zhǎng)期與含糊不清“文化”聯(lián)系在一起。文化遺產(chǎn)”這個(gè)術(shù)語(yǔ)經(jīng)過(guò)多次討論才最后確定下來(lái)。界保護(hù)非物質(zhì)文化遺產(chǎn)的意識(shí)日益增強(qiáng)。在惡性的情況下，非物質(zhì)文化遺產(chǎn)在宗教和種族的沖突演變成為暴力。物質(zhì)文化遺產(chǎn)，這個(gè)問(wèn)題引發(fā)了陪審團(tuán)考慮和辯論。文化遺產(chǎn)的保護(hù)，在稅收方面給予優(yōu)惠并給予相應(yīng)的補(bǔ)貼?？莆慕M織必須提名一些文化傳統(tǒng)以供審議。
【正文】 y of people to practice it. We might like the look or sound of the tradition, but its continued practice would condemn people to labor with low pay and terrible conditions. The strategies used also spark debate. In some cases, intangible cultural heritage may be viewed as a national treasure meriting government support, tax breaks, or subsidies. Looming dangers This can be positive, but it can also turn a practice controlled by the munity into an institution controlled by bureaucrats. In other cases, a ritual celebration may be seen as an underexploited asset prompting mercial investment. This may 8 bring funding support, but it may also destroy the very meaning of the tradition, turning it into an activity staged for tourists. The very recognition of the value of intangible cultural resources can initiate or exacerbate conflictspeople within the society fighting for control over the tradition, people from the outside affecting the power balance within. Importantly, there is the question of what is being preserved is it the tradition itself as product (for example, the song), is it the documentary record of the tradition (the recording), or the people (singers) and process (the singing)? Finally, there is the issue of who decides. Nations belonging to UNESCO must nominate those cultural traditions for consideration as treasures. Many nominations may be put forth with the best intentions, but some might reflect narrow interests of a group in power. Some minority traditions may be overlooked or even censored from consideration. Given that many folk traditions arise as forms of resistance to national domination, the idea of national nomination may be flawed. I must say that I was impressed with UNESCO39。S selection of the first 19 masterpieces. One could take heart that in the age of globalization, local cultures have survived, and sometimes even flourished. One would appreciate that in an a ge of constant innovation, tradition had some lasting value. The power and tenacity of the selected traditions and their practitioners was palpable. One can only hope that with local, national, and now international action plans in place, they will continue to inspire future generations.
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