“i ride over thousands of clouds and mountains, and i ride over thousands of rivers and rivers, and i go looking for the shadow of wood. I'll sing his story to everyone!"
On the side of heilong river in the warm sun, the non-representative heir of immakan, a 65-year-old u bao-shin, of the hydra nation, sang the august tune of "mudu mozhgen " . At this point, it is only the lullaby of imam that can express his profound feelings and lack of joy。
On 11 december, at the 20th regular session of the unesco intergovernmental committee for the safeguarding of intangible cultural heritage, held in india, china announced that the “herzer imakand” had been evaluated and transferred from the list of intangible cultural heritage in urgent need of protection to the list of representatives of the intangible cultural heritage of mankind, and that the “herzer imakand” conservation programme had been selected for the roster of good protection practices。
A thousand-year-old hezbéan national epics have gathered fresh applause。
Rebirth of the dilemma: the positive force of systematic protection
As the art of oral narratives inherited from generations, imam is based on the ideals of heroism, the promotion of justice, courage and kindness, the pursuit of freedom and ideals, and the expression of harmony between man and nature, not only as the communal memory and cultural symbol of the hezbélé, but also as its own “oral encyclopedia”. At the beginning of the twenty-first century, however, only five heirs of this oral and traditional art were able to sing in full。
In the face of this difficult situation, systematic rescue and protection have spread rapidly: from the collection of “rescue” archives launched in heilongjiang province in the 1980s, to the establishment of institutional guarantees of non-removable protection under the intangible cultural heritage act of 2011; from the collection of 360 degrees of images for non-removable heirs at the national level, to the online mini-class in hezchélé, to the creation of protection networks and the strengthening of support mechanisms。
Today, imam's voice is in the back of seven schools, with over 100 people of all levels. With the revitalization of the flag, the viability of the imam of the hizbek tribe has been further galvanized。
On 12 april, the hizb-e-imakan national non-representative heir, wu bao-shin, performed imakan at the main venue of the “change festival” in jamus, heilongjiang province. Xinhua news agency journalist zhang tao
Mr. Wu was born in 1960 as a witness。
The third generation of immakan, of the hetze tribe, is now an important force in the preservation of indigenous heritage. He was involved in teaching, preparing teaching materials and nurturing dozens of heirs。
“having the roots of culture, protecting the voice of the nation, is our first and last thought.” wu bao-shin said。
As china's important hetzeh colony, the city of jiang city has created the same festival as jiang fei, and has produced a dozen works of literature such as the immakan drama " the heroes " , making immakan more popular。
Rei, deputy director of the centre for the safeguarding of intangible cultural heritage of the same city, said: “the preservation of immakan has led to the cultural prosperity of the entire hezche region and has injected a lasting and deep cultural strength in shaping the awareness of the chinese national community.”
Innovation inheritance: traditional and modern symbiotic landscape
“language is the key, and it is up to the hetzers themselves, to keep the language and to keep immakan.” wu bao-shin is well aware that imam is a key to the transmission of the hezb-chul language, and that the hezb-chal-chal-chal-chul is only 5,000 people, and even more rare。
In the face of the crisis, the teaching practice of the “hetzer language into primary school” has been extended to the ethnic heritage, which has been included in teaching materials at the school of the hetzer community and the hetzer community centre in jingu, the same city。
“henina, ursuri river, heilong river river, a hard-working and courageous hegezer living on the plains of the three rivers ...” this one, which records the transformation of the life of the heggers, is now a “child song”。
In june, hu jia (right stand) performed at the 12th uzhugon congress in jamus. (interviewed)
At the same time, irma can open traditional boundaries with amazing inclusiveness: 5g+vr, in a digital library in the same river, allows those who walk into the theatre to enter the world of the brave mozhgen; it has grown rapidly, performing 1,000 times a year of the immakan art corps, and a travel route that boosts people's employment, not only to live up to their national culture, but also to truly integrate them into a better life。
The "post-90" legacy combines the ancient immakan with modern music and uses social media to spread culture. In the video, she wears traditional fish leathers, and makes up the old immacan tunes with electronic music to make the rhythm of the traditional chords up。
"i'd like to live and grow in the way young people do." no。
China model: from cultural heritage to the convergence of civilizations
“this is yet another national conservation directory project that has been successfully transferred to the representative's list, and it is the first time that it has been successfully transferred and selected for the roster of good protection practices.” wu xuan, deputy director, centre for the safeguarding of intangible cultural heritage, heilongjiang province, said that。
The core of this chinese model is derived from the indigenous wisdom of living transmission: to allow cultural heritage to continue breathing in people's lives, to transform creatively in times of change, and to develop innovatively。
On 20 may 2022, participants practiced imamkan at the imamkan missionary institute in heilongjiang province and the city of gang. Xinhua journalist wang jianwei
Wu considers that the effective protection of immakan, who relies on oral transmissions, has brought to the fore the charm of the development of a common and prosperous culture of all ethnic groups and has provided an important reference for the protection of the remaining ethnic minorities, such as the oroncun, dajar and owenk regions of heilongjiang province, as well as the three north-eastern provinces。
“the experience of imam, the hezb-e-imam, will be an important vehicle for foreign cultural exchange, a window of international understanding of chinese culture, and will help strengthen the international reach and appeal of chinese culture.” the vice-president of the institute of ethnic studies of the provincial institute of social sciences of heilongjiang said that。
Now, the ancient and modern irma reaps the world's applause. As the old hydra said, “as long as the river flows, the voice of imam will not be cut off.”
