文化遗产：有形或无形
Cultural Heritage: Tangible or Intangible
一位在20世纪有影响力的思想家曾于1960年这样写道，文化是鲜活且不断发展的，不能将文化仅仅局限于有形物质。
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.
实际上，这位思想家道出了文化遗产的本质：文化遗产既涵盖有形的物质文化，还应包括代表人类社会活态文化的基本要素及其历史演变和未来发展。
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.
因此，文化包括被特定群体视为其内在身份和可凸显其有别于其他群体的独特性的所有非物质形式。
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.
换言之，一个民族的文化是指能表征其独特性和显著性的所有要素的总和。
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.
数百年来，这一自发传承方式可以说进行得很顺利，但近几十年，全球化进程的强劲势头将自发传承机制彻然打破。
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.
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.
事实上，日益密切的跨文化接触在许多情形下导致某些文化模式凌驾于其他文化模式之上，对老一辈向年轻一代传授知识和技能形成威胁。
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.
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.
现在我们意识到，在全世界范围内，每天都有一些语言、知识、技能、习俗和观念在消失，人类社会日渐贫瘠。
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.
2004年8月，在联合国教科文组织于日本东京举办的一次会议上，格陵兰文化、教育、科学和教会部长强调，在因纽特语中，"冰雪的名称多达几十种，……区分它们很重要，但这些词汇正逐渐消失。"
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.
20世纪八九十年代，在以西方国家为主的世界格局下，国际社会认为没有必要进一步保护这一持续数百年的自发传承过程。
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.
换言之，国际社会认为，非物质文化遗产的拥有者会自动、恰当地完成向后代传承必要知识的使命，以保存和延续其自身的非物质遗产，在这方面无需任何国际干预。
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.
然而，随着全球化进程的推进，这种观念发生了变化。
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".
国际社会开始认识到，非物质文化遗产对于文化多样性和人类创造力同样至关重要。
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".
文化多样性反映了人类的多样性，这与非物质文化遗产尤为相关，因为这种遗产体现了不同社区独特的活态表达。
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".
相互承认和尊重文化多样性对于促进跨文化关系的和谐至关重要，通过加深对不同人类社区之间差异的欣赏和理解，可以实现这一目标。
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".
非物质文化遗产国际保护的演进
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.
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.
如上所述，人们起初认为文化遗产体现为艺术与建筑的有形产品，对这种根植于西方世界观念的肯定，导致非物质形态的文化未能纳入国际法的保护范围。
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.
然而，自20世纪70年代初以来，国际社会逐步认识到，文化的范畴和内涵超越了其单纯的物质形态，精神层面的文化理应切实得到保护。
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.
早在1972年，在促成《世界遗产公约》通过的谈判中，一些国家的代表认为该公约的保护范围过窄，主张国际社会对文化遗产的保护行动应拓展至非物质表达形式。
Evolution of the International Safeguarding of ICH
紧接着，一年后，玻利维亚政府提议给《世界版权公约》附加一份议定书，以保护民俗。
Evolution of the International Safeguarding of ICH
总的来说，非洲、亚洲和拉丁美洲国家的文化观是以活态传统为中心，它们是保护非物质文化遗产的驱动力。
Evolution of the International Safeguarding of ICH
1989年11月15日，联合国教科文组织大会通过了首份专门针对非物质文化遗产的国际法律文书——《保护传统文化和民俗的建议案》。
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.
尽管该建议案的适用范围仍然有限（因为"民俗"的概念比非物质文化遗产更为狭窄），但它强调了民俗的重要性，"作为人类普遍遗产的一部分，民俗是团结不同民族和社会群体并表明其文化身份的强有力手段"，还指出了"民俗所面临的多种风险因素"。
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.
其中最具创新性的原则是宣告"作为一种文化表达形式，民俗必须由它所代表的群体来保护，并为其而保护。"《建议案》还确立了一整套原则，为民俗的识别、保存、维护、传播、法律保护以及促进国际合作提供指导。
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.