在《保护非物质文化遗产公约》20年的发展进程中,名录列入机制(申遗)和定期报告制度(履约)已成为并行不悖的国际合作双轨制.前者为所有缔约国提供了一个国际化平台,以利从整体上提升非物质文化遗产的可见度,深化地方、国家和国际层面对保护非物质文化遗产重要性的认知;后者是政府间委员会和缔约国对实施该公约的成果和影响进行综合评估和跟踪监测的重要工具.换言之,这一双向循环的合作机制同时成为缔约国在国家层面和国际层面保护非物质文化遗产的权利和义务.中国始终将申遗工作视为履约工作的有机构成部分,并将国家层面的非遗保护整合到参与国际合作的基线行动中,不断加强能力建设,为保护人类共同遗产贡献了中国经验和中国方案,也为推动形成中国非遗系统性保护大格局、促进可持续发展、助力人类命运共同体建设积聚了内生动力.

一、引 言 1.背景和目的 本文件旨在就有关非物质文化遗产清单编制过程和非物质文化遗产项目①清单备制向各缔约国、非政府组织和社区提供指导.故而,文件本身既非分步指南,也非核对单,而是在清单编制过程之前和过程之中需要考虑的问题的列述.对于使用者来说,本《导引》可以视作对秘书处已制定的现有文件的补充,如《人类非物质文化遗产代表作名录》申报表和《急需保护的非物质文化遗产名录》申报表②.

文章基于联合国和联合国教科文组织的档案文献,以重要事件和关键文件为循证线索,大致勾连半个多世纪以来国际社会围绕文化与发展、文化多样性与文化间对话、文化遗产与可持续发展几个关联性问题进行叙事阐释,进而聚焦联合国系统先后推动的全球性发展议程,分析可持续发展理念在国际层面对文化治理领域形成的深刻影响,反过来从发展领域观察文化政策如何对接可持续发展的全球进程,以期为国家文化治理尤其是文化遗产保护进一步横向对接《2030年议程》及其可持续发展目标厘清基本来路与前行方向.

中华人民共和国成立以来,史诗研究逐步发展成一门具有中国特色的专门学.文章以“机构—学科”为视角,以中国社会科学院民族文学研究所在该领域的知识生产和学术治理为主线,同时结合世纪之交的学术反思、文本观念的革新、理论方法论的拓展,以及研究范式的转换,勾勒少数民族民间文学研究的大致轨辙和学科建设的若干相面.而超越对史诗本身的研究,探讨“以口头传统为方法”的学科化发展进程,从本体论、认识论及方法论层面深拓少数民族文学传统的学术空间,也当成为清理中国史诗学70年总体格局及其走向口头诗学的内在理路.

文章以哈佛大学米尔曼·帕里口头文学特藏的历史沿革、主要成就及晚近发展为主线,从以下三个方面讨论了口头史诗传统的数字化建档实践及其在多学科研究领域的潜在应用价值:其一,技术创新与田野作业的问题导向;其二,田野资料的组织管理、数字化进程及在线数据库的创建;其三,方法论的挑战与建设数字语料库的可能途径.

20世纪80年代至90年代,联合国教科文组织本着建设全球和平的使命,在其主管的平行领域竭力开展文化间对话,以“丝绸之路整体研究项目:对话之路”为发端,将承载文化“相遇”的“道路”或“路线”作为开展跨学科研究和促进文化间对话的观念基础,相继推出“铁之路”“奴隶之路”“信仰之路”“安达卢斯之路”等系列化的文化间项目,不仅为阐扬世界文化的多样性与人类可持续发展的关联提供了智力支持,也为国际社会的相关后续行动树立了实践范式.文章通过梳理“对话之路”系列项目的萌蘖和分孳,分析“丝绸之路”作为方法的概念化进程、工具意义及应用案例,旨在从“文化间对话”的视野为“一带一路”倡议的话语体系建设提供参考.

文章以联合国教科文组织《保护非物质文化遗产公约》所创立的“四重国际合作机制”为背景,探讨遗产化进程中的史诗传统及其在不同遗产领域中的表述问题.一方面,基于“遗产项目”这一专用术语的指代功能,说明非物质文化遗产的具体表现形式及其确认和确定的重要意义;另一方面,对《公约》名录中涉及的史诗传统或与史诗传统互为关联的遗产项目作出大致清理和归类分析,围绕史诗传统进入遗产领域的基本路径和重点案例,讨论地方知识与学科知识之间存在的话语张力.

21世纪以来,以中国社会科学院民族文学研究所学人引领的史诗研究在口头传统的学术格局中形成了全新的定位,并在本土化实践中从偏重民间文学的文本研究走向口头诗学的田野研究.回观中国史诗学的制度化经营,学科专业化的主导原则和实践路径也在推动学科发展的过程中超越了既有边界,使人文学术的知识生产呈现出跨界重组的动态图景.

说到民俗学伦理问题,我首先想到的是1999年8月在芬兰图尔库参加第五届民俗学者暑期学校的课程培训,其中的第四工作坊专门致力于“民俗学研究伦理”(Folkloristic Research Ethics).印度学者萨迪哈纳·奈沙尼(Sadhana Naithani)将该工作坊的有关讨论抽绎为一个非常直观的关系图,后来我在研究生田野调查的课程教学中也使用过这个图.

The Institute of Ethnic Literature of the Chinese Academy of Social Sciences is in the forefront of efforts to record, document, and analyze the living oral traditions of China's ethnic minorities, including works in the epic genre such as the three heroic epic cycles, namely the Gesar epic, the Janggar epic, and the Manas epic. In part, thanks to personal contacts between Chinese, North American, and European scholars, the Institute's current research initiatives are formulated in close interaction with theoretical models known in the West. Moreover, these initiatives are grounded in a threefold "archive/base/network" approach to the living oral traditions of China as vital elements of the intangible cultural heritage of humanity.

《保护非物质文化遗产伦理原则》遵循2003年《保护非物质文化遗产公约》和现有的保护人权和原住民权利国际标准文书的精神而制定.这些原则代表一套鼓励性的总体原则,对政府、组织和个人可形成直接或间接影响非物质文化遗产的优秀实践,以确保非物质文化遗产的存续力,并由此确认非物质文化遗产对促进和平和可持续发展的贡献,因而获得广泛接受.作为2003年《保护非物质文化遗产公约》《实施<公约>操作指南》和国家立法框架的补充,这些伦理原则可作为制定适用于地方和部门条件的具体道德准则和工具的基础.

21世纪以来,在文化遗产领域最具影响力的国际法律文书堪称2003年通过的《保护非物质文化遗产公约》.但该公约目前存在两个中文本:在联合国秘书处登记、经其秘书长确认并纳入《联合国条约集》的“前在本”和并非交存于教科文组织秘书处且由其总干事保管的“订正本”.全国人大常委会通过其《公报》或网站正式发布的中文本既没有留下“订正本”的明确标记,也没有披露过“订正本”与“前在本”之间存在怎样的关联.基于这样一种“文本间关系”,通过档案查证和抽样比对,以期从《公约》本身厘清核心术语之间的关联、错位与对接,揭示二者之间的不一致处,进而结合两个中文本在中国的使用情况,说明理解“非物质文化遗产”的“所指”和“能指”,还是需要回到《公约》的概念框架中,以文本为原点,从语词层面观察《公约》创制的一系列关键词对地方、国家和国际层面的“非遗”保护所施加的潜在影响及其意义消解的可能性.

Mythology is an important early human art form, as well as a form of oral and intangible cultural heritage, carrying rich historical and cultural information. A “motif” is the basic unit of which a mythology is composed, and motifs appear repeatedly in mythologies from different time periods, regions and cultures. Motifs can exist independently in the process of handing down, and can also be represented or combined within other popular narrative genres such as epics, legends, folktales, and ballads. The “motif” is favored by scholars due to its representativeness and universality and has become a convenient tool. The 56 different ethnic groups in China have numerous mythologies, both rich in content and handed down in various forms. Historically, literatures of the Han people have enjoyed a high degree of attention, while the collection and research of mythologies from ethnic minorities has been poorer. Most of these ethnic groups have not developed their own written languages and their mythologies can only be passed on orally. Even ethnic groups with written language forms often pass on their mythologies orally. Such oral mythologies are known as “living myths”. Handing them down is an unstable process and this makes them extremely precious. Important work was needed to provide the comprehensive sorting, archiving and preserving of mythologies from ethnic groups in China, to * Assistant Research Fellow, Institute of Ethnic Literature, Chinese Academy of Social Sciences. Email: guocx@cass.org.cn. ** Senior Research Fellow, Institute of Ethnic Literature, Chinese Academy of Social Sciences. Email: wangxzh@cass.org.cn. *** Senior Research Fellow, Institute of Ethnic Literature, Chinese Academy of Social Sciences. Email: silver@cass.org.cn. **** Chief Engineer, Beijing Zhongyan Century Technology Co., Ltd. Email: ligang@zhongyan.org. present a panorama of the handing down of these myths and to promote the establishment of the discipline of mythology and the reconsideration of ethnic culture. The Center for Studies in China Ethnic Culture and Language, which is affiliated to Chinese Academy of Social Sciences(CASS), has set up Digitizing Documentation Working Team for “Wang’s Motif-index of China Mythologies Digital Archiving Project”. Based on Dr. Wang Xianzhao’s book Wang’s Catalogue: Motif in China's Mythology (Wmotif), the working team designed and implemented “Wang’s Motif-index of China Mythologies Database”(WMCMDB). There are 33,469 mythological motifs stored and systematically organized in the database, extracted from 12,600 myths from different ethnic groups in China, and divided into ten groups, three levels. It allows multi-dimensional searches and is available via open access on the internet, for the convenience of researchers. The database enables the systematic display of common and individual features for each ethnic group’s mythologies and examines how these mythologies have spread and changed. It aids the macro research and comparative analysis of China mythologies, and promotes dialogue and communication about China mythologies and other world mythologies. The paper will give a detailed introduction to the design principles, the process of motif extraction and database construction. It will also show the interface, the search mechanisms provided by the database, and the typical applications within mythologies and other relevant disciplines. Users can browse or search for motifs in various ways, including: 1) search according to motif group and sub-groups; 2) finding a motif directly from its order in the “Motif chart”; 3) Search via related motifs; 4) Using a key word search to find a precise motif. Furthermore, clicking on the ethnic group names under references on the motif code table will also provide quick retrieval of all mythological motifs of that ethnic group. WMCMDB is not limited to mythology researchers, it is also available for mythology enthusiasts. It can be used for the research of mythology, motif, and literature, as well as fields such as ethnology, study of religion, folkloristics and communications, providing the researcher with a means to look for patterns and carry out in-depth research and analysis. Using the WMCMDB, the project team plans to add mythological texts, pictures, audios and videos, as well as mythology research books and articles, thus establishing a “Database on Mythologies of China”. Embedding motif codes into these mythological texts, pictures, audio and video materials, and linking them via the WMCMDB will connect all this data, enabling interactive multimedia retrieval, automatically generating extensive research information, creating characteristic data, and ultimately a convenient channel for the comparative study of mythologies in the digital age. Researchers can take the motif-index as a basis to construct new mythology research databases with individual characteristics.

Mythology is a form of oral and intangible cultural heritage, carrying rich historical and cultural information. The 56 different ethnic groups in China have numerous myths, both diverse in content and handed down in various forms. The present paper will focus on the design, implementation and application of a mythological motif-index database, known as Wang's Motif-index of China Mythologies Database. There are 33,469 mythological motifs stored in the database, extracted from 12,600 myths from different ethnic groups in China, and divided into ten groups. The paper will give a detailed introduction to the process of motif extraction and database construction. It will also show the interface and search mechanisms provided by the database. With the open-access online, the thematic database is not only applicable to mythology researchers, but also mythology enthusiasts.

一、问答 陈连山(北京大学中国语言文学系副教授):我们在武当山区搞民歌调查的时候发现,老百姓对于民歌有一套自己的术语,叫“歌”、“短歌”、“散歌”、“长歌”或者“大本子”,诸如此类的.用我们的长诗概念或者其他概念对不上.

在这个讲座正式开始之前，我想面向远方，感谢彝人的祖先，感谢我们的史诗传承人，感谢我在美姑进行田野研究的过程中给予我帮助、给予我思想、给予我力量的那些乡里乡亲。每每谈到史诗，我的话语都跟他们分不开；我正是跟随着他们的引领，来跟大家一块儿探讨“我们的传统”。

Epics in China are large in scale with multiple types. Creation epics, origination epics, and heroic epics have been orally transmitted or circulated among many ethnic groups. As a leading academic institution in the field of epic studies, the Institute of Ethnic Literature (IEL), Chines Academy of Social Sciences (CASS) has been committed to collecting, preserving, and exploring Chinese ethnic epic traditions for more than three decades so far. Since 2011, IEL has launched a key project entitled “IEL Archives for Ethnic Minorities' Oral Traditions in China” at CASS level to construct a digital database to document and manage oral tradition materials, including epic tradition materials collected by research fellows from IEL during these years. The Epic Collection at IEL's Documentation Center for Ethnic Literature in China encompasses 43 ethnic minorities' epics handed down in the mainland China, especially the Three Grand Epics, namely Tibetan-Mongolian epic King Gesar/Geser, Mongolian epic Jangar, and Kirgiz epic Manas, which are still performed by the epic singers and storytellers from the different ethnic groups in the remote areas. Its main repositories possess audio-visual recordings, photographs, and varied manuscripts or texts with regard to different thematic data or data sets on epic traditional skills, expressive forms, social practices, ritual events, as well as life histories of epic performers and folk artists. The goal of the digital database, as established by IEL's plan, to serve for both academic studies and public promotion, along with the increasing need to share data, has made it essential to customize discipline-based metadata standards and facilitate the integration of different database. In the present paper, we introduce the process of customizing discipline-based metadata standa

Based upon domestic practices and international experiences to safeguarding oral and intangible cultural heritage, the present threefold solution currently underway focuses on the interaction assigned to three closely related units that have been implemented by the Institute of Ethnic Literature (IEL), Chinese Academy of Social Sciences (CASS), namely: (1) access to the resource of "The China Ethnic Literature Archives," (2) institutional construction of "The Oral Tradition Field Study Bases," and (3) the information-sharing platform of "The China Ethnic Literature Network." Concentrating on the following key issues, the threefold project deals with how and why the IEL has given its highest priority in recent years to information resource management and processing capabilities: (1) the relation between safeguarding intangible cultural heritage and revitalizing oral tradition, (2) "The China Ethnic Literature Archives": resources integration and "digital community" , (3) " The oral Tradition Field Study Bases": resource development and informational increasing resolution, (4) "The China Ethnic Literature Network": resource characterized and information sharing, and (5) A working model of "Archive/Base/Network": conceptualizing "digital community." Accordingly, the solution primarily formulates developing strategies for promoting the three parallel projects regarding multiple resource maximization and information sharing in light of folkloristic practices and situated field studies, and then explores the plural operation and potential capacity for making powerful use of information technology: (1) in advancing data acquisition/accumulation for theoretic researches of ethnic oral traditions, (2) in maintaining cultural diversity of minority ethnic groups in China, and (3) in safeguarding oral and intangible cultural heri

<正>彝族是一个特别重视家谱的民族,有一位彝族学者将彝人的父子联名谱牒形象地比作一棵棵谱系树。田野作业有时充满了一种戏剧性。如果没有家谱,我就可能与一位杰出的史诗演述人擦肩而过了;而更为重要的是,没有家谱,一位克智口头论辩能手也有可能无法完整地复述出自己祖先世代传承下来的史诗传统。2002年的冬天,我在家乡大凉山进行的史诗传统调查就沿着祖先的名字,沿着吉什九子的家谱打开了一条纵深而又宽广的田野研究之路——