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非物质文化遗产 - 2023韩素音大赛英汉译稿
Intangible Cultural Heritage: Our Living Heritage
非物质文化遗产：我们活着的遗产
Cultural Heritage: Tangible or Intangible
文化遗产：有形或无形
In 1960, an influential thinker of the 20th century wrote that culture cannot be abridged to its tangible products, because it is continuously living and evolving. He actually caught the essence of cultural heritage, which is composed not only of tangible properties, but also and especially of the essential elements representing the living culture of human communities, their evolution, and their continuing development. Therefore, it includes all immaterial elements that are considered by a given community as essential components of its intrinsic identity as well as of its uniqueness and distinctiveness in comparison with all other human groups. In other terms, the culture of a people is composed by the totality of elements representing the very heart of its distinctive idiosyncrasy.
1960年，一位在20世纪颇具影响的思想家写道，文化不能缩减为其产出的有形物品，因为文化是活着并不断演化着的。这实际上抓住了文化遗产的本质，文化遗产不仅是由有形的所有物组成的，更是由那些表现人类社群及其演化与发展的活文化之要素所组成的。因此，一个社群的文化遗产，便包含了组成他们固有身份认同，并使其区别于其他社群的独特性和差异性的所有非物质要素。换句话说，一个民族的文化，是由表现其别具一格特质之核心的所有元素组成的。
Until the very last decades of the 20th century, this holistic perception of culture had not been adequately perceived by the international community. The main legal instruments adopted with the purpose of protecting cultural heritage were solely devoted to tangible cultural expressions, the significance of which was to be evaluated on the basis of an objective and standardized perception of their artistic, aesthetic, architectural, visual, scientific, and economic value.
到了20世纪的最后几十年，国际社会还没有充分认识到这种文化的整体性。当时，保护文化遗产最主要的法律文件，仅仅关注有形的文化表现产物，而它的重要性则由其艺术、美学、建筑、视觉、科学、经济价值来客观标准化评估。
Thanks to these instruments, this perspective, developed in the Western world, became the globalized evaluation method used by the international community as a whole in order to establish the value of cultural heritage. This lack of perception of the need to provide adequate safeguarding for immaterial cultural heritage was presumably the result of the confidence that this heritage was automatically and appropriately preserved and developed at the local level, in the context of the social evolution of the communities concerned. In other words, the depositaries of intangible cultural heritage (ICH) were considered to accomplish spontaneously and appropriately the mission of transmitting to future generations the necessary knowledge to preserve and perpetuate their own immaterial heritage, with no need of any international action in that respect.
这些法律，使得这种西方世界发展出来对文化的观念，成为了国际社会通用的，建立文化遗产价值的评价方法。这种观念，忽视了对非物质文化遗产的充分保护，这大概是因为他们以为这种遗产在地方层面，在本社群社会演化的环境下，就能自然而恰当地保留、发展。换句话说，他们认为对于非物质文化遗产（非遗）的保存，即向后代传授知识，保护存续自家的非物质遗产，是会自发而恰当地完成的，而不需要任何国际层面的举措。
Although this spontaneous process could be considered as having worked out fine for many centuries, its dynamics were abruptly broken by the advancement of the process of globalization which has marked the most recent decades. In fact, intensification of intercultural contacts, which in many cases has translated into the imposition of certain cultural models over others, has quickly put under threat the capacity of the oldest generations to transmit their knowledge and knowhow to the youngest.
尽管在过去几个世纪，这种自发的文化存续仍是可行的，但这种模式在近几十年受到了全球化进程的猛烈冲击。跨文化交流日益增加，事实上加强了某些文化模式而削弱了其他的文化模式，也使得弱势文化中，老一代人向年轻人传授知识与技能的能力遭受威胁。
At present, we are aware on a daily basis of the definitive loss - throughout the world - of languages, knowledge, knowhow, customs, and ideas, leading to the progressive impoverishment of human society. In August 2004, at a meeting organized by UNESCO in Tokyo, the Minister of Culture, Education, Science, and the Church of Greenland stressed that in her country they “have dozens of names for snow and ice because it is important for the hunters to differentiate them, but many children today know only a few of these names”.
现在，我们已经意识到全世界每天都有语言、知识、技能、习俗、思想失传，不断消磨着人类社会。在2004年8月，联合国教科文组织在东京组织了一次会议，格陵兰岛文化教育科学教会部长强调道，在她的国家“有几十种名称来描述不同的冰雪，因为猎人们非常需要区分它们，但现在的孩子们只知道其中几个了”。
This example epitomizes a process widespread in and characteristic of our contemporary world, in the context of which the cultural archetypes and interests of dominant societies globalize, to the prejudice of minority cultures, leading to cultural hegemony and uniformity at the local, national, regional, and international level. Such a process will eventually lead to the crystallization of uniform and stereotyped cultural models and to the contextual mortification of the value of cultural diversity.
这个例子阐述了一种普遍的、当代特有的进程，优势国家的文化与利益主导着全球化，对弱势文化造成损害，在地方、国家、区域、国际各层面上均形成了文化的同质与单一。这一进程最终会固化成文化的单一性和刻板的文化模式，以及贬损文化多样性的价值。
In cultural terms, uniformity means not only loss of cultural heritage but also standardization of the different peoples of the world and of their social and cultural identity into a few stereotyped ways of life, of thinking, and of perceiving the world. Diversity of cultures reflects diversity of peoples; this is particularly linked to ICH, because such a heritage represents the living expression of the idiosyncratic traits of the different communities. Mutual recognition and respect for cultural diversity is essential for promoting harmony in intercultural relations, through fostering better appreciation and understanding of the differences between human communities.
对文化而言，单一不仅意味着丢失文化遗产，还意味着将世界上不同人群及他们的社会文化习俗刻板地标准化，形成几种生活、思考、感知世界的模式。文化的多样性反映着人群的多样性，这与非遗尤为相关，因为非遗正是在活生生地表现不同社群别具一格的特质。相互承认、尊重文化多样性，更好地欣赏和理解人类社群之间的差异，对于促进不同文化之间的和谐至关重要。
Evolution of the International Safeguarding of ICH
非遗国际保护的演变
As previously noted, at first the affirmation of the Western-rooted idea of cultural heritage – conceived as embodied in the material products of arts and architecture – prevented the immaterial portion of culture from emerging as an interest belonging to international law. However, since the early 1970s, part of the international community has been aware that the scope and meaning of culture go beyond its mere tangible products, and that appropriate safeguarding is to be devoted to its spiritual side.
正如前文所述，最初根植于西方的文化遗产观念——将文化视为内在于艺术品和建筑的文物——阻碍了文化的非物质部分成为国际法关注的对象。不过从1970年代早期，部分国际社会便意识到文化的范围和意义超越了纯粹的有形物品，因而恰当的保护应当关注其无形的层面。
As early as in 1972, during the negotiations leading to the adoption of the World Heritage Convention, a number of state representatives shared the idea that the scope of that Convention was too narrow, and that the action of the international community in the field of cultural heritage should extend to its immaterial manifestations. Then, a year later, the government of Bolivia proposed that a Protocol be added to the Universal Copyright Convention in order to protect folklore. More generally, the driving force for the safeguarding of ICH originated from countries of Africa, Asia, and Latin America, motivated by their own conception of culture centered on living traditions.
早在1972年，在促成《世界遗产公约》的谈判中，一些国家的代表就认为该公约的范围过于狭窄，国际社会在文化遗产领域的举措应当扩展到非物质的表现形式。一年后，玻利维亚政府提议在《世界版权公约》中增加一项协议，以保护民间创作。可以说，国际上保护非遗的动力便来自于亚非拉国家，他们认为文化就是活着的传统。
In 1982, the Mexico City Declaration on Cultural Policies offered a new holistic definition of culture as “the whole complex of distinctive spiritual, material, intellectual and emotional features that characterize a society or social group. It includes not only the arts and letters, but also modes of life, the fundamental rights of the human being, value systems, traditions and beliefs.” The cultural heritage of a people is therefore to be understood as including “both tangible and intangible works through which the creativity of that people finds expression: languages, rites, beliefs, historic places and monuments, literature, works of art, archives and libraries”.
1982年，《墨西哥城文化政策宣言》对文化提出了一个新的、周全的定义，即“一个社会或社会群体所特有的精神、物质、智力、情感要素的完全综合体。它不仅包括艺术和文学，还包括生活方式、人类的基本权利、价值体系、传统和信仰”。因此一个民族的文化遗产，便是“这个民族创造力的表现，包括有形和无形的：语言、仪式、信仰、历史场所与纪念物、文学、艺术作品、档案与藏书”。
On 15 November 1989, the UNESCO General Conference adopted the first specific international legal instrument on ICH, the Recommendation on the Safeguarding of Traditional Culture and Folklore (RSTCF). Although still limited in scope (since the concept of “folklore” is more restrictive than ICH), the RSTCF emphasized the importance of folklore as “part of the universal heritage of humanity and [its role as] a powerful means of bringing together different peoples and social groups and of asserting their cultural identity”, as well as the danger “it faces from multiple factors”. The most innovative principle included in the RSTCF is the proclamation that “folklore, as a form of cultural expression, must be safeguarded by and for the group whose identity it expresses”. The RSTCF then establishes a set of principles providing guidelines for the identification, conservation, preservation, dissemination, and legal protection of folklore, as well as for promoting international cooperation.
1989年11月15日，联合国教科文组织大会通过了第一份针对非遗的国际法律文件，即《保护民间创作建议案》。尽管其范围仍然有限（因为“民间创作”比非遗的概念更小)，但《建议案》强调了民间创作的重要性，它作为“人类的共同遗产[的一部分]，[其职责]是促使各国人民和各社会集团更加接近以及确认其文化特性的强有力手段”，以及民间创作“面临多种因素所冒的危险”。《建议案》中最创新的一条原则，是宣称“民间创作作为文化表现形式应受到表现其特性的群体保护，并为群体而保护”。《建议案》制定了一系列原则，为民间创作的鉴别、保存、传播、法律保护，以及促进国际合作提供指导。
During the 1990s, a number of initiatives for the safeguarding of ICH were undertaken in the context of UNESCO. Among such initiatives the launch by UNESCO, in 1994, of the Living Human Treasures programme is to be highlighted. In 1996, the Report of the World Commission on Culture and Development emphasized that development presents new challenges for heritage conservation. A year later, the UNESCO General Conference adopted a resolution in which it decided “to highlight the importance of the ICH for peoples and nations by proclaiming spaces or forms of cultural expression part of the ‘oral heritage of humanity’”. This led the Executive Board to launch, in 1998, the Programme of the Proclamation of Masterpieces of the Oral and Intangible Heritage of Humanity.
在20世纪90年代，教科文组织在其范围内采取了一些保护非遗的举措。在这些举措中，值得瞩目的是1994年启动的“活的人类财富”项目。1996年，《世界文化与发展委员会报告》强调，发展对遗产保护形成了新的挑战。一年后，教科文组织大会通过了一项决议，决定“通过宣扬更多文化表达的空间或形式（作为‘人类口述遗产’的一部分），强调非物质文化遗产对民族和国家的重要性”。这促使执行局在1998年启动了《人类口述及非物质文化遗产代表作宣言》的项目。
The purpose of this Programme, which represented the immediate predecessor to the UNESCO Convention for the Safeguarding of Intangible Cultural Heritage (CSICH), was to honor the most remarkable expressions of ICH, selected on the basis of the nominations presented by UNESCO member states.
这一项目是《教科文组织保护非物质文化遗产公约》的直接前身，其目的是根据教科文组织成员国的提名，选取并表彰非遗表现形式最杰出的案例。
The Masterpieces of the Oral and Intangible Heritage of Humanity were selected according to six criteria, which were applied with a view to ascertaining that those masterpieces meet the requirements of “a strong concentration of ICH of outstanding value” or “a popular and traditional cultural expression of outstanding value from a historical, artistic, ethnological, linguistic or literary point of view”.
人类口述及非物质文化遗产代表作是根据六项标准选取的，这些标准确保了这些代表作符合“高度集中地包含具有突出价值的非遗”或“从历史、艺术、民族学、语言或文学角度，具有突出价值的大众和传统的文化表达”的要求。
UNESCO’s action in the field of safeguarding of ICH was eventually completed on 17 October 2003, when the General Conference adopted the CSICH. The Convention entered into force on 20 April 2006.
教科文组织在保护非遗领域的举措最终于2003年10月17日完成，当时大会通过了《非物质文化遗产公约》。该公约于2006年4月20日正式生效。
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