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摘要锟斤拷锟斤拷应锟斤拷锟较癸拷锟教匡拷锟斤拷锟斤拷织为锟斤拷祝锟斤拷锟斤拷锟脚癸拷约锟斤拷通锟斤拷20锟斤拷锟斤拷锟斤拷锟斤拷锟�“锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷前锟斤拷”锟斤拷一锟斤拷锟介，通锟斤拷一锟角ｏ拷锟斤拷锟斤拷一锟藉、锟斤拷锟节癸拷锟斤拷锟绞碉拷锟斤拷锟斤拷锟斤拷锟斤拷锟秸癸拷植锟酵拷锟斤拷锟斤拷锟斤拷锟斤拷锟脚憋拷锟斤拷锟侥讹拷锟斤拷实锟斤拷模式锟斤拷锟斤拷突锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟皆ｏ拷锟斤拷为锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷薅炔锟斤拷氡ｏ拷锟斤拷凸锟斤拷锟斤拷峁╋拷锟斤拷锟斤拷通锟斤拷锟皆憋拷锟斤拷锟斤拷锟斤拷锟叫街碉拷锟酵高憋拷锟斤拷锟斤拷锟斤拷野锟叫撅拷锟斤拷锟斤拷“锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷”锟斤拷一模式锟斤拷锟斤拷为锟截硷拷锟皆碉拷“锟斤拷锟斤拷原锟斤拷”锟斤拷锟斤拷锟斤拷锟剿筹拷锟斤拷实锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷“锟斤拷”锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟节诧拷锟斤拷锟节憋拷锟斤拷锟斤拷锟斤拷锟叫ｏ拷锟斤拷“锟斤拷锟斤拷锟斤拷”锟斤拷“锟斤拷锟斤拷锟斤拷”锟斤拷锟斤拷志锟斤拷锟叫癸拷锟斤拷锟脚憋拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟绞碉拷锟侥Ｊ斤拷系锟斤拷锟揭拷锟斤拷拢锟�“锟斤拷锟斤拷锟斤拷锟斤拷锟侥凤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟�”模式锟斤拷锟斤拷效锟皆憋拷锟斤拷锟斤拷只锟叫筹拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷械锟斤拷锟斤拷锟斤拷院锟斤拷芏锟斤拷裕锟斤拷锟斤拷挪锟斤拷锌锟斤拷锟斤拷锟斤拷锟绞碉拷挚沙锟斤拷锟斤拷锟秸癸拷锟斤拷俪锟斤拷锟斤拷锟斤拷锟剿★拷“锟斤拷锟斤拷锟斤拷锟斤拷态锟斤拷锟斤拷锟�”锟侥憋拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷“锟斤拷锟斤拷锟斤拷为锟斤拷锟斤拷”锟侥★拷锟斤拷约锟斤拷锟斤拷锟斤拷为锟斤拷锟斤拷约锟斤拷锟斤拷锟斤拷址锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷峁╋拷朔锟斤拷锟斤拷锟�
锟截硷拷锟绞ｏ拷锟斤拷锟斤拷锟斤拷锟诫；锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟侥伙拷锟脚诧拷锟斤拷约锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷锟斤拷为锟斤拷锟斤拷
锟斤拷锟竭硷拷椋猴拷锟斤拷锟斤拷郏锟斤拷锟斤拷锟绞︼拷锟斤拷锟窖э拷锟窖г猴拷锟斤拷锟斤拷学锟叫撅拷锟斤拷锟斤拷锟节ｏ拷锟斤拷锟斤拷 100875锟斤拷
Abstract: Responding to UNESCO’s call to “Bringing communities’ voices to the forefront” in celebration of the 20th anniversary of the 2003 Convention, the present paper showcases the diverse experiences in path selection and multi models for communities’ participation in safeguarding intangible cultural heritage (ICH) and highlights the voices of the communities and their agencies by exploring cases from both urban and rural, China and abroad settings. It aims to further provide reference for more communities to engage into this safeguarding project with the widest possible participation. Based on field study conducted in Donghuashi Street and Gaobeidian Village in Beijing, the author argues the “Three Principles for Being Present” for the model of “ICH in the Communities”: traditional bearers work in certain communities for an extended period of time; ICH “lives” in the communities and the communities concerned engage in safeguarding processes over a long term. The shift from “ICH entering the community” to “ICH in the community” marks a significant innovation in the concepts and practices in safeguarding ICH in China. The effectiveness of the “community-driven ICH development and rural revitalization” model demonstrates that only by fully respecting the subjectivity and agency of the community concerned can the sustainable development of ICH and rural revitalization be truly realized. The safeguarding experience of the Batana Eco-Museum as one of Good Safeguarding Practices embodies the community-centered model which reflecting the spirit of the 2003 Convention, thereby provides a good example for other state parties to maximize the role of communities.
Keywords: Communities’ Participation; the 2003 Convention; Safeguarding Intangible Cultural Heritage; ICH-in-the-Community model; Community-Driven model; Community-Centered model
About the author: YANG Lihui, Professor, Institute of Folk Literature, School of Chinese Language and Literature, Beijing Normal University (Beijing 100875)
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