外文原文
Intangible Cultural Heritage Involved In Tangible Cultural Heritage
The relationship between intangible culture and tangible cultural heritage, including monuments and sites which constitute the target of the ICOMOS activity, is so close that it is impossible to separate. Intangible culture produces tangible cultural objects which require intangible culture. This relationship may be compared with the twisted rope, but is not so simple. It should be our common task to study this relationship. In order to do so, there may be many subjects to be discussed, but, since we are at the early stage of discussion, I would like to raise some basic topics first.
What is Culture?
One the one hand we feel proud of our specialty that we are professional experts on monuments and sites, but on the other hand, we have to confess that we are neither specialists nor scholars of culture. That is the reason why we are starting from this point based on my personal idea. Culture is commonly recognized as the way of individual or family life such as food, clothing and dwelling, social activity, including politics and economics, humanities and science, creative activity for arts and crafts, and for performing arts, manners and customs, and various kinds of beliefs and religions.
Nowadays, the discipline that deals most basely with culture is cultural anthropology. Some time ago, an anthropologist taught me about an interesting anecdote: In Japan, a group of monkeys was living on a small island surrounded by the sea. Once, a child monkey washed its food, a potato, with sea water, and, maybe, found it clean and tasty. That was the moment a new culture was born. This child monkey continued the same action and got its own custom. This custom soon spread out to other children and female monkeys. Male monkeys did not join this custom first. However, afterwards, when the children grew up, all members washed their potatoes. So, a new culture became common among the group.
Intangible culture is the mother of all cultures.
As etymology shows, culture is the human product molded and matured in an inspired or cultivated brain. In this sense, all kinds of culture is, in the earliest stage, intangible, and, therefore, extremely private in nature. So, many intangible cultures are apt to disappear or change to another one. However, in some cases, as in the above-mentioned monkey anecdote, intangible culture can be spread and handed down. Anthropologists say the keywords of this phenomenon are 'sharing and learning'.
Does intangible cultural heritage exist?
As anthropologists say, since intangible culture is destined to be lost or changed, it is meaningless to try to fix and preserve intangible culture. In this sense, there exists no intangible cultural heritage. I think it is theoretically true, but, as a matter of fact, human beings have been tried to fix, spread and preserve their intangible cultures by handing them down to younger generations or recording them in various ways, for example, oral and gesture teachings, material expressions such as manuscripts, books, art objects or monuments and sites, or physical expressions, such as music, dance, drama and other performing arts. All these ways should be understood as the manifestation of efforts to hand intangible culture down to the posterity. Nevertheless, it should be noted that these ways are not intangible culture itself but merely the means taken by the persons who hold intangible culture. Among them, material expressions which can be recognized only with visual sensation are classified into tangible or physical cultural objects, both movable and immovable. When these objects belong to the past, they are called physical cultural heritage, or simply cultural property.
Can we recognize and protect intangible cultural heritage?
In Japan we believe that cultural heritage can be recognized and protected. Here, let me briefly explain about the policy of protecting intangible culture in Japan. In the Law for the Protection of Cultural Properties, which is the only and comprehensive law for all kinds of cultural heritages in Japan, intangible cultural heritage is divided into two categories. The first category, simply called Intangible Cultural Property. (In my view this naming is rather strange, and should be called intangible cultural heritage). It is composed of two sub-categories. The first sub-category is sophisticated performing arts, including music, dance, drama etc. of high artistic and/or historic value, and the second sub-category is craft skills, including those for ceramic, textile, lacquering, metal work, etc, of high artistic and/or historic value. However, the second category, called Intangible Folk Cultural Property, is defined as customs and manners related to food, clothing and shelter, occupation, belief, yearly events, etc and folk performing arts.
In short, our intangible cultural property includes both highly sophisticated and rather basic, folk categories. However, the concept and measures for the protection are almost the same. The first point is how to identify the value of intangible cultural property. Fortunately, Japan has a lot of historical documents and evidences. Therefore, we can recognize the value by the help of historians, anthropologists, ethnologists; those specialized in folklores, performing art scholars, and other academic researchers. However, intangible cultural heritage has been changing in the course of history. Therefore, we must carefully check if the said intangible cultural property can be authorized as having enough essence to be handed down from original days.
Next, what are the steps for protecting intangible cultural property? The Japanese government designates the most prominent person o
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附录A 译文
非物质文化遗产包括有形文化遗产
无形的文化和有形文化遗产之间的关系,它包括纪念碑和遗址所含的国际古迹遗址理事会活动的目标,他们关系密切不可能分离。无形的文化产生有形文化需要无形文化。这种关系可以比作扭绳,但并不是这么简单。我们共同的任务应该是来研究这种关系。为了这样做,可能有很多讨论,但由于我们处在早期阶段的讨论,我想提出一些基本话题。
文化是什么?
一方面我们为我们的专业感到骄傲,因为我们是专业的国际古迹遗址专家,但另一方面,我们必须承认,我们既不是专家也不是文化学者。这就是我们从文化出发是基于我的个人想法的原因。文化通常被公认为个人或家庭的生活方式,如食物、衣服和住所,社会性的活动,包括政治、经济、人文和科学,工艺品的创造性活动,表演艺术,礼仪和风俗,和各种各样的信仰和宗教。
如今,纪律是处理最基础的文化，文化人类学。前一段时间,一位人类学家给我讲了一个有趣的故事:在日本,一群猴子生活在一个被大海包围着的小岛上。有一天,一只小猴子无意中用海水清洗它的食物，土豆,也许,发现清洗过的食物更干净好吃。就在那一刻,一种新的文化诞生了。这只小猴子继续相同的操作,得到自己的自定义。这个习俗很快蔓延到小猴子和母猴子。雄性猴子并没有加入这个习俗。但是,后来,当小猴子们长大了,所有成员洗了土豆。因此,一个新的文化成为普遍。
无形的文化是文化之母
词源显示,文化是人类的产品塑造和成熟于大脑的启发或栽培。从这个意义上说,各种各样的文化,在最早的阶段,都是非常私人性质的。所以,许多无形的文化往往会消失或改变到另一个。然而,在某些情况下,像上述猴子轶事这样的情况,无形文化是可以传播和流传下来的。人类学家对这种现象解释的关键字是“分享和学习”。
非物质文化遗产存在吗?
正如人类学家所说,因为无形的文化注定是丢失或改变,试图修复和保护无形文化是毫无意义的。从这个意义上讲,不存在非物质文化遗产。理论上我认为这是真的,但是,事实上,人类一直试图用各种方法来修复,传播和保护无形文化,将它们传承给下一代,例如,口头和动作教义,材料表情,如手稿、书籍、艺术品或纪念碑和网站,或物理表达式,如音乐、舞蹈、戏剧等表演艺术。所有这些方法可以理解为努力把无形文化传承给子孙后代。
不过,应该注意的是,这些方法不是无形文化本身只是采取该手段的的人持有无形文化。其中,材料表达式只能通过视觉分为有形或有形文化对象,可移动和不可动摇。当这些对象属于过去,他们被称为物质文化遗产,或者文化财产。
我们可以承认和保护非物质文化遗产吗?
在日本我们相信可以承认和保护文化遗产。在这里,让我简单解释一下日本的物质文化保护政策。在这唯一对各种物资文化保护的法规里,非物质文化遗产分为两类。第一类,称为无形文化财产。(在我看来这命名很奇怪,应该称为非物质文化遗产)。它分为两类。
第一子范畴是复杂的表演艺术,包括音乐、舞蹈、戏剧等艺术和历史价值高的。第二子范畴是工艺技能,包括陶瓷、纺织、涂漆、金属加工等,高等艺术和具有历史价值的。
然而,第二类,称为无形民俗文化财产,被定义为与习俗和礼仪有关的食物,衣服和住所、职业、信仰、年度事件等和民间表演艺术。
简而言之,我们的无形文化财产包括高度复杂的和基本民间类别。然而对保护无形文化的定义与措施几乎是相同的。第一点是如何识别无形文化财产的价值。幸运的是,日本有很多历史文献和证据。因此,我们可以认识到来自历史学家,人类学家,人种学者和那些专业于民俗和表演艺术的学者,和其他学术研究者共同努力得到的价值。然而,非物质文化遗产一直在改变历史的进程。因此,我们必须仔细检查是否那些被说的无形文化财产最初可以被授权为有足够的本质。
接下来,保护无形文化财产的步骤是什么呢?日本政府指定最突出的人做持有人。在某些情况下,一群合格的人员被指定为持有体。他们通常被称为“国宝”,但这只是一个来自大众传媒的昵称。
持有人需要保持能力和把他们的能力传给继任者。为此,政府每年拨款补贴。在这里,我们有一个非常困难的,也是很微妙的问题。生活在当代社会的持有人同时是高度优待的的演员,工匠等。为了解决这个困难,持有者将保持和传递他们的无形文化财产的本质。我认为这是一个保护无形文化明智办法。
虽然这是我个人的解释,但是可以被改写为最高水平的精神成果和技术形式。日本工艺和表演艺术是通过严格的手续选拔接班人。
我必须再说一点日本特有的地方。在日本，宗教是受公共援助的。二战后,宗教是完全定义为私人问题。这种严格的态度来自于痛苦的经验,某些宗教曾经坚持政治权力,从而很大程度上导致了狂热的民族主义。如今,只有节日的表演艺术特征,源于宗教,这样就可以小心翼翼地保护非物质文化遗产。
无形文化或文化遗产的古迹和遗址有保护的必要吗？
It goes without saying that intangible culture makes the background of tangible cultural property, such as monuments and sites. For example, it is obvious that no religious architecture has been constructed without the existence of religion. But the relationship between religion and architecture is not clear in the state of one-toone correspondence. The real correspondence was hidden inside the brain of those involved in designing that architecture.
不用说，非物质文化是有形文化遗产的基础，如古迹遗址，很明显，没有宗教建筑已经建成。但宗教与建筑之间的关系是不明确的一对一的对应状态。真正的对应是隐藏于那些参与设计，建筑的大脑里面。
There may be many other difficulties. Many disciplines are dealing with intangible culture, but no comprehensive science. Some humanity disciplines, for example, history, archaeology, etc. already have universally recognized concepts and a methodology. However, in Japan, ethnologists specialized in folklore research domestic traditional manners customs through old tales, folk crafts etc. It is presumed that the folklore is a unique humanity developed in the special conditions of Japan. Therefore, Japanese studies of folklore do not have a global scape
可能还有许多其他的困难。许多学科所处理的非物质文化，但没有全面的科学。一些人文学科，例如，历史，考古等已经有普遍公认的概念和方法。然而，在日本，专门从事民俗学和研究国内传统的风俗习惯的民族学家认为民俗是在日本的特殊条件下发展起来的一种独特的情况。因此，日本民俗学的研究没有一个全球性的视角。
我们不应该草率
I would like to say that we should not be hasty to connect any intangible culture and tangible monuments and sites without careful consideration. Especially, any trial to boost the value of tangible property by the help of intangible culture may be unsuccessful. We should make close connection with specialists in social science disciplines and wait for their establishment of universally recognized understanding of intangible culture through a scientific approach.
我想说的是，我们不应该没认真考虑就草率地连接任何无形文化和有形的古迹遗址。特别是，任何有助于提高有形财产的价值的有形文化的评判可能会失败。我们应该与社会上各学专家的密切联系，等待他们用科学的方法建立公认的非物质文化的理解。
无形的文化和文化遗产的古迹和遗址有保护的必要吗?It goes without saying that intangible culture makes the background of tangible cultural property, such as monuments and sites. For example, it is obvious that no religious architecture has been constructed without the existence of religion. But the relationship between religion and architecture is not clear in the state of one-tone correspondence. The real correspondence was hidden inside the brain of those involved in designing that architecture.
不用说，非物质文化是有形文化财产的背景，如古迹遗址。例如，很明显，没有宗教建筑已经建成，没有宗教的存在。但宗教与建筑之间的关系是不明确的在一个音对应的状态。真正的对应是隐藏那些参与设计，建筑里面的大脑。
1. 基本规划：建筑和场所必须有序排列。长度，宽度和高度是必不可少的先决条件，应当在实际设计前确定。建筑与场所的形状也是一个非常重要的因素。几何形状的建筑物，如正方形，矩形，或圆形，代表一定的哲学。然而，他们是不规则的土地使用和建设规划实例。这种不规则的规划概念应仔细研究并隐藏。
2 .测量单位：测量单位的统治者有一个非常复杂的历史。一般来说，在世界的每一个部分，测量单位是基于对人体或自然产品和现象的一些部分的长度。武器，长脚，两只手指或手臂之间的宽度跨单位的典型例子。一个军帽（约一英尺），测量单元的古代中国，盛行于朝鲜半岛和日本，起源于（小米种子或音乐管起一个标准尺长度1大小。
这些测量单元中的每一个地方和区域差异。然而，随着政治体制的发展，人的力量想要建立授权单位。由于一些中国古代皇帝想要建立较长的测量单位来增加税收收入，计量单位的军帽发生的很多的变化取决于皇帝。日本受到周边国家的影响，比如中国。
3 .在右角决定的：它是一个悠久的传统日本木匠确定，直角作为规划的基础，通过比例制作一个大的矩形3:4:5。帽子：帽子：这是普通军帽。小直角用于广场。
4. Long measuring rods and L-shape squares: In Ancient Japan, the government distributed a certain number of one-shako rulers all over Japan. Therefore, not all carpenters had those authorized rulers. It must have been possessed by only high-ranking master carpenters. At the construction site, hand-made measuring rods, as long as 10 shako, were used by supervisors of each construction site. Next, I would like to introduce the unique L-shape square. This is a rectangular 2-side ruler, in the shape of an alphabetic L. The long side is as long as approximately 50 cm and the short side measures about 30 cm. Today, the ruler is made of steel, but formerly it was made of bronze. On the front side of both, long and short sides, ordinary scales are inscribed; while on the rear side a longer (1.4
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