MainAbstracts

MosuoTribe’sSelf-teaching-and-learningSysteminTheirNativeLandandtheTransboundaryCommunication——TheInvestigationonthe“WomenCooperative”forInheritingandTransmittingtheTraditionalCostumeHandicraftofMosuoTribe

DengQiyao1

The “Women Cooperative” for Inheriting and Transmitting the Costume Handicraft of Mosuo Tribe is an economic cooperative organization initiated by Mosuo women and，engages in the tribe’s traditional costume artifact making. The cultural significance of the self-teaching-and-learning Cooperative includes three aspects. Firstly，it develops the productive value of the minority cultural heritage and revives the endangered traditional costume handcraft by the self-teaching-and-learning method; secondly，it is based in the tribe’s native land and provides opportunities of starting a business and providing employment for the middle-age and old women who cannot move to other places to work; thirdly，it breaks the trading limitation due to the blocked communication in rural regions by utilizing the internet and new media to realize transboundary communication and sale.

Using“Local”asaMethod——TheScienceon“Happiness”-Folklore

WrittenbySanoKenji，TranslatedbyZhangChangchang，ChengLiang31

The article is an excerpt of “Localas a Method”，the Chapter I ofTreasuresfromFields(寶は田から)，the newly published work of Sano Kenji，who is the professor working at Kanagawa University in Japan. As a scholarship aiming at benefiting the people，Yanagita’s folklore methodology of Local is re-worked on by the author. He points out the common life consciousness connecting traditional and modern lives can be found through studies of the folk’s local life culture. Unlike the Japanese folklore’s recent situation of relatively sealing up，Yanagita’s folklore had put forward the conception of world folklore quite early and，advocated the comparison of folklores among different countries. The “World Folk Study”，derived from the above conception，is the science of leading mankind to “happiness” by matching local and universal knowledge based on local and worldwide conditions.

FolklifeandHistoricPreservation：TraditionalCulturalPlacesandtheCasitaRincónCriollo

WrittenbyMichael Ann Williams，Virginia Siege，TranslatedbyChenXi40

This paper surveys intersections between the disciplines of historic preservation and folklore in the United States over the past half century and details an initiative of the American Folklore Society’s Working Group in Folklore and Historic Preservation. A historic site’s eligibility for inclusion on the United States of America’s National Register of Historic Places serves as a gold standard by which significance is ascribed in historic preservation practice and policy. Nominating a site to the National Register as a “Traditional Cultural Place” (TCP) means the site derives significance from cultural practices of living communities. However，recent discussions of expanding the use of the TCP often focus on definitions of “traditional groups，” with distinctions made that are at odds with those of folklorists.Aiming to better represent the variety of sites tied to cultural practice，the Working Group began a pilot project to nominate a TCP to the National Register，selecting Casita RincónCriollo，a Puerto Rican community site in New York City known for the performance of traditional Puerto Rican music. The pilot project and this papermake the case that folklorists offer more inclusive definitions of traditional group and are uniquely poised to assess traditional cultural places (TCPs) through ethnographic fieldwork and folklore methodology.

ReflectionsontheTraditionalDramaInheritanceSafeguarding

LiuWenfeng51

The paper explores the core concepts of intangible cultural heritage(hereinafter ICH)，the attributes of traditional Chinese dramas as a genre of ICH，the characteristics of safeguarding traditional Chinese dramas’ inheritance ways，which are not only the author’s experience in practical work，but also his theoretical thinking on these issues.

TheSocialConstructionandCulturalRepresentationofMiaofengshanTempleFair

GaoBingzhong72

When Gu Jiegang observed Miaofengshan Temple Fair in 1920s，he had two judgements：He thought the temple fair was dying out in one of the two papers，but he said the temple fair would have its future in the other one. Later，the social process showed the disappearance and then the revival of the temple fair and worship organizations. Finally the future of the temple fair and the worship organizations has been guaranteed by the safeguarding of intangible cultural heritage，for the temple fair and organizations are recognized as the constructor of local society and the representative of Beijing culture.

TheClanLineageandTheVillageIdentity：AStudyCenteredontheChaozhouPhoenixVillageinGuangdongProvince

ZhouDaming，HuangFeng80

Clan is the basis of rural social structure in Southern China，with a very comprehensive social function. Taking the revival of the clan activities of the Phoenix village as an example，the relationship between the clan heritage and the village identity construction is discussed from the process of the clan organization，the repair of the ancestral temple，the revision of the genealogy，the ancestral worship and so on. It is believed that the rural clan is not only the mechanism of maintaining the internal identity，but also the impetus for differentiating “he and I”，and coordinating the inter-ethnic relations，gradually transforming into the regional identity. The revival of the clan activity at this stage is the confirmation of the existing order of the village，which is manifested in the internal relations of the clan and the village，and may be gradually strengthened in the process of urbanization in the future.