Zhao Xiaomei, Liu Shaoyuan, and Wang Yifei sorted out
Designed by: Dong Miaofan
On May 29th, the Young Scholars Seminar on "Countryside, Heritage, Interpretation: Perspectives on Multidisciplinary Integration" was held at Fudan University. The conference was hosted by the Department of Cultural Relics and Museology of Fudan University and the Research Center for Land and Cultural Resources of Fudan University, co-organized by the Museum of Fudan University and fudan journal (social science edition), and supported by the media of Architectural Heritage.
Under the joint promotion of various disciplines, heritage research continues to expand the research objects, time and space categories and protection concepts, and also conforms to the needs of the times in practice, updating the management model and development path. How to strengthen the organic connection between various disciplines, build an academic community for cultural heritage research, and better integrate research and practice is both a challenge and an opportunity. The conference aims to build an open field of dialogue on heritage, and looks forward to exploring more diversified and effective interpretation of rural heritage in the collision of different disciplines in the future. The participants came from archaeology, architecture, history, geography, anthropology, sociology, economics, museology, communication and other disciplines and majors, divided into six forums for paper publication and review, and interdisciplinary dialogue in the final roundtable discussion.
Liu Zhaohui
Du Xiaofan
Zhao Xiaomei
Session 1: The Legacy as a "Thing"
The three speakers of this forum are all from the field of architecture, and they carry out a detailed analysis of their respective research objects from different perspectives such as etiquette, life exhibition and material technology, showing a pluralistic path of a single discipline close to "things". Archaeology is also a discipline that targets objects, and the reviewers reviewed the publication of three papers from the research methods of settlement archaeology.
Wang Hui (College of Civil Engineering and Architecture, Zhejiang University) gave a report entitled "Tongshan Houjin Village: Confucian Inheritance and Spatial Heritage". Tongshan Houjin Village, located in Lanxi, Zhejiang Province, is a place where the descendants of the Southern Song Dynasty theorist, philosopher and educator Jin Luxiang lived. As one of the "Four Gentlemen of Beishan", Jin Luxiang inherited the orthodox vein of Zhu Zi's science and was the backbone of the Jinhua School of the Southern Song Dynasty. At present, there are remnants of local ceremonial buildings such as Renshan Academy (Jin's Family Temple), Xiaoxian Hall, and Zhenghe Hall in the village, and although the physical objects have stopped since the Ming and Qing dynasties, they present a special "convex" glyph spatial pattern. Wang Hui pointed out that this pattern was actually often used in the tombs and palaces of the Song Dynasty and small and medium-sized houses, which may be an intermediate form of the evolution of the pattern of the front hall and the back room. Considering the Confucian tradition in jinhua, it is more likely that the local ancestral hall will follow the Southern Song Dynasty system, which together with the local dialect and traditional etiquette constitute the cultural foundation of this spatial heritage.
Zhang Lizhi (Harbin Institute of Technology< Shenzhen > School of Architecture) gave a report entitled "Horizontal Layout of Huizhou/West Zhejiang Residential Buildings and Internal Problems of Residences". Huizhou xiang is the center of Confucian etiquette, and the vertical layout of the residence that coincides with the interpretation of the etiquette system has attracted more attention from the academic community. However, in the late Ming and late Qing dynasties, Huizhou and its surrounding areas also commonly saw a horizontal layout of residences that were clearly inconsistent with the ceremonial system. By focusing on this horizontal layout of residences, Zhang Lizhi found that: first, the common vertical layout residences in Huizhou area mostly appeared in the middle and late Qing Dynasty, which is likely to be the product of the rise of Anhui etiquette in the Qing Dynasty; secondly, the horizontal layout of residences commonly found before the rise of Anhui school etiquette should not be interpreted by the Confucian etiquette framework, but can be understood from the "viewing" of life rituals; third, huizhou horizontal layout residences have an important feature opposite to the etiquette system - the equality and interconnection of inner houses; finally, Zhang Lizhi will Huizhou / Zhejiang West residential buildings are compared with modern residences, and the concept of living from the inside out is proposed.
Dong Shuyin (School of Architecture and Design, Guangzhou Academy of Fine Arts) report entitled "Making the Best Use of Things: Structural Strategies of Terroir Granary in Weng Ding Wa Zhai and Deng Cen Dong Zhai and Their Unburdening Techniques". In previous studies of traditional wood construction processes, the unraveling process has received less attention. Yunnan Cangyuan Weng Ding Wa Village and Guizhou Liping Deng Cen Dong Zhai, both terroir granaries to meet the needs of closed, solid grain storage, but the two places of construction wood is different, the former is mostly hardwood chestnut, red hair trees, etc., the latter is mostly soft wood fir. Through investigation, Dong Shuyin found that the craftsmen of the two places used different construction tools and unwood techniques to treat these building materials, and developed different construction strategies to meet the functional needs of the granary. These ungivening techniques and construction strategies embody the wisdom of local craftsmen and embody the characteristics of people "making the best use of natural resources" under specific natural environments and traffic conditions.
Professor Chen Chun of the Department of Cultural Relics and Museology of Fudan University pointed out in his review that the study of "material" vernacular architecture has many similarities with archaeological research, and it is possible to learn from the methods of settlement archaeology to understand the influence of human-land relations, social structure and religious beliefs on geographical location, technology and architectural style. Professor Chen Chun also pointed out that similar to historical archaeology, vernacular architecture should make full use of oral history, genealogies and county records to understand the development history of local communities and villages, and make full use of cross-cultural and cross-regional analogies to understand the similarities and differences between them. In this way, the study of ancient buildings is no longer limited to the description of material phenomena, and it can be seen through the objects and reconstructed the life history of ancient buildings.
Session 2: Heritage as a "space"
Rural heritage is not only a material heritage, but also a space and place where various ritual activities take place. The speakers of this forum were from the disciplines of history, anthropology and archaeology, and discussed sacred space, public space and daily life space respectively, while the reviewers responded to how the countryside has become a traditional cultural inheritance space from a sociological perspective.
Wu Nengchang (Department of History, Fudan University) gave a report entitled "Sacred Space in the Shicang Countryside of Southern Zhejiang Since the Qing Dynasty". Since the middle and late Ming Dynasty, a large number of Fujian immigrants have entered southern Zhejiang, shaping the social culture of the region to a certain extent. The Shicang in Songyang County, the former capital of the prefecture, formed a rural settlement dominated by Hakka immigrants from Minting in the middle and early Qing Dynasty, who not only brought the population needed for mountain development, but also promoted the development of local social economy, but also brought the cultural traditions of ancestral areas, especially in the worship of gods and ancestors, as well as religious ceremonies. Based on fieldwork and combined with the documents handed down from generation to generation, the report conducted a diachronic investigation of the sacred space of Ishikura and found that whether it is the public temple altar of Ishikura, or the private altar temple and the incense hall and ancestral hall of various surnames, its faith worship reflects the characteristics of the combination of local traditions and foreign traditions. The same is true of the rain-seeking ceremony in Shicang, which can be traced back to the original Taoist tradition in southern Zhejiang at the end of the Ming Dynasty, and after the middle of the Qing Dynasty, the Hakka Dingguang Ancient Buddha worship was added. In general, the religious culture brought by immigrants is "composite" with the original local religious culture, and in general, it is embedded in the structure of the local original religious culture framework, or it can be called "chimerism", which reflects the process of cultural synthesis.
Wei Lan (Institute of Development, Fudan University) report entitled "Public Space and Public Domain: A Case Study of public space transformation in Baikou Xincundi". In 2012, Baikou New Village in Yingde City, Guangdong Province, built a large-scale cultural center that was conceived as the core space for the village's public life. However, due to a series of issues such as the legitimacy of the production of the cultural center, it eventually became a public space in the village, but became a collectively owned property that could only obtain economic benefits. Wei Lan believes that because the villagers' livelihood methods have changed from the original agricultural production to rent collection and operation, the traditional system of mutual help and mutual assistance has been weakened; although the Confucian tradition and the middle way have suppressed the extremization of conflicts within the community, they have not been able to truly form a mechanism of deliberative democracy. In rural areas, through the attempt to build public space, in the end, its public attributes have been dissolved and it has been rapidly commodified, which is a noteworthy problem in the process of rural construction.
Zhang Meng (Department of Cultural Relics and Museology, Fudan University) report entitled "The Ups and Downs of Rural Modernization in North China: Architecture and Landscape of Zhang Guocun". As a researcher who was born, raised, and constantly made "objective" observations in the process of studying in the village, Zhang Meng tried to link the architecture of Zhangguo Village in Baoding City, Hebei Province, to landscape changes and rural modernization in North China. By examining the changes in building materials, styles and styles of residential buildings, as well as the changes in vegetable gardens and farmland crops and land use patterns, Zhang Meng believes that changes in rural demographic structure have exerted a decisive influence on architecture and landscape. In the tide of urbanization, rural buildings have basically reached the peak of construction, and the problem of hollow villages may be aggravated, which is also a problem that must be faced in the process of China's development.
Professor Fan Lizhu of the School of Social Development and Public Policy of Fudan University pointed out in her review that the ancient architecture that has survived is a witness to our culture, and it carries and retains many things that are easy to disappear as a material carrier, so that we can appreciate it and inherit it. Teacher Fan Lizhu believes that the interpretation of rural heritage focuses on how to make the deep heritage have explanatory value, and it must not really become "heritage". This, then, requires our common persistence, as well as giving new meaning to rural architectural symbols in the new era, and telling our new story.
Session Three: Legacy as "Practice"
In her book Utilization of Heritage, heritage speculator Laura Jane Smith defines heritage as a cultural process in which locals, outsiders and researchers are actively involved in heritage practice, and this social action itself defines the concept of "heritage" more comprehensively. The presenters and reviewers of this forum are from anthropology, architecture and economics, all of which are deeply involved in heritage practice.
Li Geng (Department of Sociology and Anthropology, China Agricultural University) report entitled "The Practical Logic of Rural Heritage in the Context of the Return of Rural Sages and the Return of Capital to the Countryside". Taking the protection and utilization practice of Yongtai Zhuangzhai as an example, Li Geng believes that there are currently two types of "active going to the countryside" around the rural heritage: one is the township sage who devotes himself to the public utilities in his hometown; the other is the investor who is attracted by the potential of the transformation of the commercial value of the heritage, including entrepreneurs who return to their hometowns and foreign investors. The former, out of sangzi plot or community responsibility, maintains a sense of place and morality for the improvement of life, industrial revival and cultural preservation in the homeland, but the ability to intervene continuously is limited. The latter, out of the need to recover investment and capital appreciation, connect multiple industrial types and extend the industrial chain can realize the revitalization and utilization of the lasting heritage. Li Geng proposed two sets of relationships of "care gift" and "appropriation substitution" to summarize the behavior patterns of the two, and the gift model of xiangxian and the occupation logic of investors are significantly different but can also affect each other. The mutual penetration of the two logics is also an inevitable requirement for the social forces associated with heritage to participate in rural revitalization in a more sound identity.
Huang Huaqing (School of Architecture and Urban Planning, Nanjing University) report entitled "Technique, Terroir, Space: Architectural Practices for Heritage Display". The separation of heritage display space from the real technical process and local context has become a dilemma that is easy to fall into in the protection of intangible cultural heritage and architectural practice. At present, the production techniques and production processes of products with intangible cultural heritage attributes, such as tea, red wine and prints, are separated from traditional spaces, making it impossible to fully display the value of these intangible cultural heritage. Borrowing the concept of "terroir", Huang Huaqing tried to bridge the separation between traditional technical processes and the characteristics of the place, and through architectural design practice projects such as "rural mobile aesthetic education work pod", the audience can get the experience of terroir, feel the connotation of terroir, and display traditional skills, so that heritage display can better intervene in the community.
Deng Zhituan, a researcher at the Institute of Urban and Population Development of the Shanghai Academy of Social Sciences, pointed out in his review that the observation perspective and argumentation approach of each discipline are different, and he suggested that the two sets of concepts mentioned in Li Geng's report, such as nursing gifts and appropriation substitution, can form a rigorous theoretical framework, and at the same time, in the research, we must also pay attention to the particularity and universality of typical cases to avoid inductive fallacies. Huang Huaqing's report mentions the disengagement of heritage display space and regional context, and whether many of the views mentioned later can rise from practice to the theoretical level, and the theory of economic life embedded in social relations in Carl Polany's "The Great Transformation" may provide reference.
Session 4: Legacy or Legacy?
The 21st century seems to be a century of "heritage", with any tangible and intangible "tradition" being given the name of heritage. This forum is three case studies from the perspective of landscape and architecture, examining the survival paths and products of different regions under the concept of "heritage". And reflections from geography may be a reminder that in this age of pan-heritage, "heritage" may limit our understanding of the world.
Shi Ding (Department of Cultural Relics and Museology, Fudan University) report entitled "Analysis of the Characteristics and Values of Rural Heritage in Dujiangyan Irrigation District". The Dujiangyan Water Conservancy Project, which is a miracle in the history of human water conservancy development, represents the height reached by the level of science and technology in the traditional Chinese era, and still plays the irrigation and water diversion function of the Chengdu Plain. From the perspective of the classification system of world rural heritage, the rural heritage of Dujiangyan Irrigation District is a typical composite heritage, and its overall value is jointly carried by artesian irrigation canal system, water and drought rotation cultivated land, and forest pan settlement, and the artesian irrigation system is the primary feature. Shi Ding believes that the rural heritage of Dujiangyan Irrigation District is a typical representative of this composite model in china's western Sichuan region. The declaration of globally important agricultural cultural heritage by the rural heritage of Dujiangyan Irrigation District can fill the gap in the global list of China's farmland irrigation agricultural cultural heritage and contribute important values from China's irrigation agricultural system to the global agricultural cultural heritage system.
Liang Yushu (School of Architecture and Urban Planning, Nanjing University) reports entitled "'Legacy' Not a Legacy: An Interpretation of the Everyday Vernacular Landscape of a Desert Pastoral Settlement." Located in the Badain Jaran Desert, the third largest desert in China, Badain Jaran is a late Mongolian nomadic settled pastoral settlement that has survived due to special geological landforms. Liang Yushu explained the daily rural landscape space formed by its production and life through the investigation of 21 herdsmen's families in the settlement, and she believes that with the migration of Han immigrants in history, on the one hand, the Han people have experienced a process from "dependence" to "independence" to "localization"; on the other hand, it has brought changes in the dimensions of architecture, family and production space, identity and belief to these pastoral settlements. How do you view "authenticity" in the context of heritage? What is the essence of tradition? Liang Yushu argues that these former nomadic peoples face complex entanglements of tradition, tourism and identity in the context of contemporary change, and their traditions are both real and open, but also fragile.
Hou Shi (Department of Cultural Relics and Museology, Fudan University) report entitled "A Preliminary Study of Rural Heritage in Southern Yunnan Under the Influence of Old Tin Mines". Since the Ming and Qing dynasties, the old tin mine has been an important mineral in Yunnan, a southwestern border province of China, and the huge wealth brought by tin mining has changed the appearance of cities and villages along the railway for nearly a century, and more than ten complete villages and hundreds of exquisite houses have been preserved in Jianshui, Shiping and other places. Hou Shi believes that the old tin mine and the Bilinping Railway have greatly changed the urban and rural appearance of the Lujiang River Basin in southern Yunnan, forming a unique architectural style, which is not only a continuation of the Confucian culture brought by immigrants since the Ming Dynasty, but also influenced by the foreign culture of the modern port, which is "an important exchange of human values". At present, there is still relatively little research on the rural heritage related to the old tin mine, which still needs to be studied, excavated and protected.
Professor An Jiesheng of the Institute of Historical Geography of Fudan University pointed out in his review that focusing on geographical factors may have a deeper understanding of our research case. The two cases of Dujiangyan and pastoral settlements are the main problem of survival, there is no poetry in the historical period, and how to adapt to the geographical environment of this region deserves our attention. In terms of Hou Shi's report, Professor An Jiesheng believes that the transformation of the old tin mine is worth thinking about, why did he invest in rural construction and return to agricultural society after accumulating a certain amount of capital through mining? From the perspective of geographical environment, "heritage" may be a manifestation of survival wisdom, but will the rigid concept of "heritage" lead to a "cruel" way of development?
Session 5: Process is also a method?
In areas of heritage research that have not yet formed a theoretical paradigm, anthropology is often seen as a methodology that can be universally applied. How did this anthropological approach come to be in the field of rural heritage? How can contemporary scholars expand it in the temporal dimension? The reports and discussions at this forum may remind us to think more about the historical process of method formation, and this process of academic heritage is still continuing.
Sun Jing (Quanzhou Normal University, Quanzhou Institute of Cultural Heritage, China) report entitled "The Rural Perspective of the Early Yanjing School: A Sino-British Cooperation Proposal Based on Wu Wenzao, Fei Xiaotong and Fu Si". The "Yanjing School" is considered to be an important academic school in the tradition of Chinese sociology and anthropology. On the basis of discussing 54 English correspondences from 1936 to 1939 by Malinowski, Raymond Fors, Fei Xiaotong, Wu Wenzao, and others, Sun Jing focused on several research plans, trying to supplement and restore the historical picture of the "Yenching School" "going out" to absorb and digest British social anthropological theories and methods. These materials show that at that time, the Yanjing School was more inclined to study the frontier communities with the logic of a complex agricultural society without history, in order to achieve an understanding of the overall operation mechanism of society, so as to play a practical value in reconstructing China. This also "coincides" with the London Functional School, which attempted to extend its methodology from tribal societies to complex civilizations through the study of historyless rural China, thus making the "Chinese knowledge" of the Western world more complete.
Xu Tong (Lecturer, Department of Urban and Rural Planning, Beijing Forestry University) gave a report entitled "Landscape Anthropological Methods for Studying the Structure and Process of Rural Settlements". Xu Tong first traced the production process of the concept of landscape, pointing out that the original "landscape" did not contain the connotation of visual beauty and spiritual emotion, and its root more revealed the objective meaning of an organization and system, and then developed in the direction of humanism, highlighting the symbolic meaning of the landscape, and regarded it as the carrier of the composition and operation of human social relations, with a unique structure. Xu Tong believes that if we want to study rural settlements by landscape methods, we should regard their spatial form and cultural significance as the present presentation of the diachronic coupling process of structural elements, and the rural settlement materials with strong endemic characteristics (Shanshui Lintianhu Caocun) and immaterial (cultural) elements are coupled into the basic structure of the settlement, and are constantly changing under specific mechanisms. The study of rural settlements using landscape methods can adopt structural and procedural thinking, and pay attention to the methodology of landscape anthropology.
Zhang Xiaochun, associate professor of the School of Architecture and Urban Planning of Tongji University, pointed out in his comments that sun Jing's report not only prompts everyone to continue to "return to the classics" and read the Chinese rural research of Fei Xiaotong and others, but also makes people think about the application and transformation process of Western sociological theories in the localization of that year; the key to Xu Tong's report is to pay attention to the structure and process of rural settlement landscapes. Looking back at history, from the "rural construction" proposed in the 1930s to a new round of rural research and construction practice in recent years, the "urban and rural historical and cultural protection and inheritance system" and "urban-rural integration development" have gradually become new directions and themes, and the countryside should not become a replica of urban construction and the end of capital. Nowadays, the roles of interdisciplinary researchers and architects and the way they work have also changed, not to complete one-way research or make a beautiful work in one place; architects, researchers and villagers participate in rural research and construction, which is a two-way output and learning process.
Session 6: From Object to Subject?
Heritage interpretation includes not only the history of creating objects, but also the experience of the subject, two aspects that are indispensable to any heritage practice. The reports and discussions at this forum made us think about the complexity of heritage and the difficulty of interpretation.
Liu Yan (Lecturer, School of Architecture and Urban Planning, Kunming University of Science and Technology) gave a report entitled "In Search of Li Xiuyi – Details of Technical Communication Left in Historical Corners". Fujian-Zhejiang wooden arch bridge is a very special form of bridge in the mountainous areas bordering Fujian and Zhejiang provinces in China, and there are only two craftsmen's families that have been handed down for more than four generations so far. The two families have long been seen as separate family lineages. Among them, the Zhang family began to build bridges since zhang Xinyou's generation, which is the earliest known team of bridge builders, but it is not clear where the bridge building skills of Zhang's craftsmen came from. The Xiangong Bridge in Shouning County is the first work of Zhang's craftsmen, and the ink book on the bridge indicates the existence of another craftsman, Li Xiuyi, who cooperated with Zhang Xinyou, and there may be an exchange or teaching of bridge-building skills between the two. Through the review of the genealogy of the surrounding villages, Liu Yan tried to excavate the information of Li Xiuyi and its relationship with the Zhang family, although in the end did not find the exact information of Li Xiuyi in the family tree, but in the process of finding Li Xiuyi, it was found that there are many ways to spread bridge building skills, one of which is to achieve cross-family transmission of skills through the communication and interaction of bridge builders with other industries, and then in a confidential way, the core technology is guarded and passed on within the family, thus forming a technical inheritance lineage of hundreds of years.
Qi Xiaojin (Deputy Director of the Institute of Humanities and Creative Cities, Tsinghua Tongheng Institute of Planning and Design) gave a report entitled "Villages, Towns, Mountains and Forests: Understanding Architectural Heritage in Spatial Networks". The interpretation of heritage is inseparable from the understanding of the subjects who create it. Geography's analysis of the distribution of architectural heritage can see that space is not homogeneous, and trying to understand the perspective of heritage creators helps us to see the significance of the connection between architectural heritage and the environment. Fang Zhi, poems, couplet plaques, and oral histories all help to provide the subjective perspective of the creator of the heritage. Taking the mountains and forests as an example, the creation and expression of heritage creators of different eras reflect the common knowledge of this spatial type: in the Fang Zhi of the county, the town and the landscape are used as a metaphor to express the overall local environment; in the main mountain and the mountain of the county, a series of public buildings such as pavilions, platforms, and bridges are used to shape people's understanding of the relationship between the mountain and the mountain and the city.
Cong Lu, a scientific research expert at the Architectural Heritage Protection Research Center of Shanghai Jiao Tong University, pointed out in his review that how to spread the value of heritage is very important for people to know, and it is also worth paying attention to spreading the value of our research. There are three layers of inheritance dissemination, the first layer of communication occurs in the builder, showing his understanding of the real world through the heritage; the second layer is that when he sees it exists as a heritage, the researcher interprets the heritage ontology, and the third layer of interpretation is that people engaged in heritage protection see it, not only interpret the ontology, but also add understanding and then convey it, which is widely concerned by the public through the media.
Roundtable Discussion:
After the presentation, the participants held a roundtable discussion and spoke freely from their respective research and fieldwork experiences.
In view of the interpretation of heritage, one of the themes of the conference, Kong Da, a teacher from the Department of Cultural Relics and Museology of Fudan University, shared her views from the perspective of museology, she believes that interpretation is for the public, not only need to spread the value of rural heritage, but also interesting to excavate the stories of various groups of people involved in value research, and after passing on interesting information to the target audience, attract more members of the public to participate in the protection and inheritance of heritage. Speaking of the role of interpretation, Wang Hui, a professor at the School of Civil Engineering and Architecture of Zhejiang University, believes that there are three roles of interpretation, first of all, interpretation is creation; secondly, the cognition of value lays the foundation for creation; finally, the contradiction between different subjects in interpretation is particularly important, there will be confrontations between researchers in different fields, and there will be collisions between research subjects and objects, such as external researchers and locals will have different interpretations of the same problem. Hou Shi, a teacher from the Department of Cultural Relics and Museology of Fudan University, said from the perspective of value cognition that local people have their own interpretation of the village and history and culture, and we can have another dimension of interpretation from the perspective of value cognition, and we can also inspire villagers to have a new understanding. As for the dissemination to the public, research and study may be a better way in the future.
The guests also discussed the audience of interpretation and the challenges faced by interpretation, and Shi Ding, a teacher from the Department of Cultural Relics and Museology of Fudan University, asked the guests a question: What does the audience want to know? He believes that in the face of inheritance, the differences between people and generations can be very large. Everyone sees a different world, and we may all be locked up in an information cocoon. Although the interpretation of the heritage is facing many difficulties, as Wang Wanyue from Shanghai Ada Information Technology Co., Ltd. said, emotional value is a problem that everyone will pay attention to, whether it is the beauty of nature, or the memory of the family and the reading of the family tree, you can feel the tension of life, how this power and beauty are reflected in the interpretation of value is worthy of attention. Teacher Julang of the School of Social Development and Public Administration of Northwest Normal University said that this kind of round-table discussion among scholars is like a common people chatting around a fire pit in the countryside, and in this way it is not only the exchange of information, but also the formation of a certain emotional resonance.
Scholars have also reflected on existing heritage practices in the countryside. Qi Xiaojin, a teacher at Tsinghua Tongheng Planning and Design Research Institute, said from the perspective of practice that all heritage practice is interpretation, including the practice itself, which is constantly bringing new things to heritage. As subjects of interpretive practice, we may need a community of mutual criticism and an environment of reflection and discussion. Zhao Xiaomei, a teacher in the Department of Literature and Sciences of Fudan University, said that the reason why the topic of the conference should separate the three keywords of "village", "heritage" and "interpretation" is that not all villages must embark on the road of heritage, and heritage is an additional title, which is artificially shaped and constructed. For this kind of construction, Cong Lu, a teacher at Shanghai Jiao Tong University, believes that for rural heritage, what is valuable and what needs to be protected is what we as practitioners need to think about, if the boundary is not clear, or the value construction begins to flood, it will bring some drawbacks. Professor Deng Zhituan, a researcher at the Institute of Urban and Population Development of the Shanghai Academy of Social Sciences, proposed that for new things that appear in the countryside, will they become a new part of the countryside or rural heritage as time goes on? Huang Huaqing, School of Architecture and Urban Planning, Nanjing University, responded that many cultural traditions are actually constructed, heritage interpretation is also construction, and what the countryside needs may be a heritage that can both inherit tradition and face the future. Guo Boya, a student of design at Harvard University, also shared her experience, she believes that the countryside is in the relationship between urban and rural areas, most of the traditional urban-rural relationship in China is both urban and rural, and today's study of the countryside also needs to be placed in the dynamic relationship to think and interpret.
The guests shared their views on the attitudes and methods of research, and Wei Lan, a teacher at fudan development research institute, mentioned that when we study rural heritage, we can neither simply have a nostalgic mood, nor can we fall into the Western perspective of heritage criticism. At present, in the context of rural revitalization, the protection and practice of cultural heritage have received more attention, and a large number of eyes and resources have been invested in the countryside, which also requires us to remain vigilant. Quanzhou Normal University China Quanzhou Cultural Heritage Research Institute sun jing teacher believes that anthropology on interpretation, on the interpretation of anthropology also has a lot of discussion, in her research experience, researchers do not have to give themselves too strong ethical shackles, all practice is in the relationship between the subject and the object to achieve, no matter what the discipline, to the countryside may be more important to understand our position, think about the impact we may have on the place, more cautious about their own research. Wu Qianfeng, a doctoral student at the School of Social Development and Public Policy of Fudan University, believes that in the countryside I see heritage as a concept that is very deeply rooted in the hearts of the people, and this external knowledge also has an impact on the locals, and the villagers sometimes respond to us with a set of "established words", which has higher requirements for the researchers' ability to do the field, and we need to find and listen to more behind the voices.
Finally, when talking about the role and future of rural heritage, Zhang Lizhi, a teacher at the School of Architecture of Harbin Institute of Technology, believes that he personally regards heritage as a critical force, which may not be in practice, but in experience. Our public, our next generation, can learn some experience from the heritage, experience it as ordinary people, and through this experience constitute a critical force. Cai Xuanhao, a doctoral student at the School of Architecture and Urban Planning of Tongji University, observed that the current architectural and planning scholars who conduct research practice in the countryside have the desire to talk about it, and although the heritage has received a lot of attention in today's countryside, the strength of scholars is limited, as a scholar, he can only do his best, first of all, do a good job in research. When we enter the countryside, no matter how we reflect, we cannot replace the practice of the object, and the villagers have their own set of survival strategies. Zhou Dandan, a teacher from the Department of Sociology and Anthropology of China Agricultural University, said when talking about the agricultural cultural heritage he studied, and when talking about the agricultural cultural heritage he studied, he said that as a unique rural heritage, the biggest feature of agricultural cultural heritage lies in its vitality, and it is more necessary to break down disciplinary barriers for its research, protection and inheritance. When we focus on heritage together, it is the first step in our action, and we hope that there will be more interdisciplinary discussions in the future to work together for the cause of heritage conservation.
Whether it is the development and change of rural society or the protection of rural heritage, it is currently facing the demand of theoretical construction and reinterpretation, and more diversified disciplinary forces are needed to join in and continuously promote the deepening of research and practice. At the same time, multidisciplinary integration is not a simple splicing and appropriation of concepts and theories, it requires scholars in different fields to step out of the "comfort zone" of their own research, listen to different voices, break the fragmented thinking mode, and work together to deal with the new problems and challenges in the field of cultural heritage research and practice, so that the value of heritage can be effectively interpreted and disseminated, and the contemporary vitality of heritage can be stimulated.
(The photo in the article is taken by Liu Yuexin)
Editor-in-Charge: Huang Xiaofeng
Proofreader: Zhang Liangliang