Village Cultural Ecologies: Spatial (Re)production Strategy for the Cultural Heritage of Traditional

CONTENTS

ABSTRACT

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Chapter 1: INTRODUCTION

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1.1 Problem Statement 1.2 Research Background 1.3 Research Aims and Objectives 1.4 Research Methodology and Methods

Chapter 2: CONTEXT 2.1 Literature Review 2.1.1 Ethnic Minorities and Cultural Ecology 2.1.2 Intersection with architecture

2.2 Case Studies 2.2.1 Zhenyuan Ancient Town and Zhaoxing Dong Village 2.2.2 Tang’an Dong Village 2.2.3 The Work of Amateur Architecture Studio in Wencun, China

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Chapter 3: THE CULTURAL ECOLOGY OF BAOJING

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3.1 Overview of Baojing 3.2 The Ideal State of Baojing’s Cultural Ecology 3.3 The Realistic Challenge of Baojing

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3.3.1 Livelihood Culture 3.3.2 Ecological Culture 3.3.3 Architectural Culture 3.3.4 Culture Itself

Chapter 4: LIVING INHERITANCE 4.1 The Meaning of Living Inheritance 4.2 The Living Inheritance Idea of Baojing 4.3 Cultural Activation 4.3.1 Internal Cultural Activation 4.3.2 External Cultural Activation

4.4 Spatial (Re)Production

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053 055 056 058 058 063

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4.4.1 Fixing 4.4.2 Growing

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Chapter 5: CONCLUSION

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APPENDIX

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FIGURES

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REFERENCES

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ABSTRACT

There is a contradiction between the economic development and cultural heritage conservation of Chinese traditional villages. Some villages rely on tourism to develop their economy, the old buildings have been transformed beyond recognition, and their own culture has gradually faded under the influence of commercialization; while some areas have closed themselves up without communicating with the outside world, and have been self-sufficient for a long time to protect the cultural heritage completely. Because the minority culture is especially vulnerable under the influence of Han culture, such contradiction is more obvious in the traditional ethnic minority villages. Whether it is led by external or internal forces, village construction activities always seem to be one-sided and formalized to a certain extent, resulting in the outcome being unable to achieve the initial development goals. This research attempts to analyze and evaluate the culture of traditional ethnic minority villages from the perspectives of cultural ecology, and explore the relationship among villagers, outsiders, and the government in rural development by using relevant research methods, so as to find a development pattern which helps to make the three reach a state of dynamic equilibrium.

This study takes Baojing, a traditional Dong village, as an example.

Through the comparative analysis of the ideal state and the actual situation of the village’s cultural ecology, the author finds out the gap between the two, and puts forward appropriate rural development strategies by Spatial (re)production.

The study of Baojing Village is the entry point of this pattern and also shows its specific operation steps. Although this pattern may not be comprehensive, the essential purpose is to explore more effective and sustainable ways of heritage conservation by making it play an important role in the development process.

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Chapter 1:

INTRODUCTION

1.1 Problem Statement 1.2 Research Background 1.3 Research Aims and Objectives 1.4 Research Methodology and Methods 007

Fig.1 Views on Different Traditional Ethnic Minority Villages

a. 桃坪 Taoping Village (Aba Tibetan and Qiang Autonomous Prefecture)

b. 苍苔 Cangtai Village (Honghe Hani and Yi Autonomous Prefecture)

c. 诺邓 Nuodeng Ancient Village (Dali Bai Autonomous Prefecture)

d. 小溪 Xiaoxi Village (Tujia and Miao Autonomous Prefecture)

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1.1 Problem Statement China is a vast country with a long history of agricultural civilization.

Under the influence of topography, hydrology, climate, and culture, many traditional villages with diverse styles have been formed.

At the same time, China is a unified multiethnic country, besides the Han nationality, there are 55 ethnic minorities1 (Sude, Yuan, and Dervin, 2020). In these ethnic minority settlements, there are old villages of different sizes. The culture and customs have been inherited until now, and the buildings are well preserved. Such villages are called Traditional Ethnic Minority Villages. For example, Taoping Village, Cangtai Village, Nuodeng ancient village, and Xiaoxi Village are the first batch of ethnic minority villages to be included in the list of Chinese traditional villages (Fig.1). Guizhou Province is one of the provinces with more than 500 villages placed on the list (M.O.H.U.R.D., 2012).

During the Ming and Qing Dynasties, the situation of ethnic antagonism was formed due to the war. In addition, the topography of many ethnic minority settlements was complex and the traffic was inconvenient. Therefore, the influence from Han culture was slight and slow. However, after the establishment of the people’s Republic of China in 1949, the changes of the social system and ethnic policies have brought a giant influence on the ideology and culture of ethnic minorities, such as clothing, religious beliefs and even marriage relations (Liu et al., 2020). At the same time, due to the limitation of topographical conditions in the settlement area, the economic development speed of ethnic minorities is slower than that of the 1

Ethnic minorities in China have their own beliefs, but they are all Chinese. The word minority here is relative to the Han population, so this is different from the common understanding of the word nation. The existence of this difference has led scholars in other countries to choose different names when studying ethnic minorities in China. Some people call it minority groups, and some are more direct, Non-Han. For readability, I will use Ethnic Minority as the only name.

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Han nationality, which is one of the reasons for the deep gap between the rich and the poor.

As a result, the economy of ethnic minority villages has not been developed effectively, but their own culture is converging to the Han nationality, and the original culture has been broken or even abandoned. Under the dual influence of economic backwardness and loss of uniqueness, the development speed of ethnic minority settlements has further slowed down, thus forming a vicious circle and eventually lots of them becoming poverty-stricken areas.

Therefore, the main problem to the research is how to restore the vitality of these villages and solve the poverty problem by repairing, renovating, and redesigning the spaces, while respecting and saving their cultural heritage at the same time.

1.2 Research Background In the Chinese mainland, the population of Han people is 1225932641, accounting for 91.51%; the ethnic minority population is 113792211, accounting for 8.49% (N.B.O., 2011). However, in the list of 646 traditional villages first announced by the government, 202 villages were Traditional Ethnic Minority Villages, accounting for 31.3% (M.O.H.U.R.D., 2012). To some extent, it indicates that the minority villages are well preserved, but on the contrary, it also illustrates that most of the ethnic minority population still live in rural areas. ‘At present, the goal of the Chinese government in 2020 is to win the battle against poverty alleviation, complete the elimination of the rural poor population, remove all labels from poor counties, and solve the overall regional poverty under the current standards.’ (Huang, 2020). The List of 832 Poverty-stricken Counties in China released

by CPAD2 shows that as of 2014, at least 466 counties included were autonomous counties of ethnic minorities or counties under the jurisdiction of ethnic autonomous regions, accounting for 56% (2014).

This background information indicates the necessity and feasibility of this study from the perspective of policy.

2

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CPAD: The State Council Leading Group Office of Poverty Alleviation and Development

1.3 Research Aims and Objectives The research aims are to discuss the relationship to economic development, villagers, and cultural inheritance of traditional minority villages, and also to explore a more intelligent, flexible, and localized space developing pattern. The aim will be achieved through the following objectives: (1). To evaluate the preservation of cultural heritage in villages theoretically.

(2). To establish the connection between economic development and cultural inheritance through villagers.

(3). To analyze the impact of human activities on economic development and cultural inheritance.

(4). To put forward a space renovation strategy for minority villages to meet the needs of residents.

Then, the following research questions were raised: What is the cause of extreme poverty in the village?

Why the local culture of this village is declining?

How to develop industries with local characteristics based on respecting the existing cultural heritage?

How to attract the villagers who go out to work to return home for employment?

1.4 Research Methodology and Methods Since the research topic is the relationship among people, culture, and economic development, the author chose the qualitative approach as methodology. This research explores and analyzes traditional minority villages from the perspective of cultural ecology, and puts forward feasible spatial strategies, thus forming the intersection of sociology and architecture, and providing a new way for the protection of cultural heritage.

The specific research methods are as follows: (1). Historical Research Such as historical documents, previous news, local history, documentary, etc.

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Fig.3 Stairs Connecting the Up and Down

Fig.2 The Scene Be Seen at The Potential Landscape Point

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(2). Interviews: Villagers’ needs, requirements, and expectations The outline of the interview made different designs for the village government, local architects, and villagers. As for the village government, it focuses on the understanding of infrastructure, public affairs, and social organizations; the interview for local architects concentrates more on the local ancient buildings, such as materials, structure, construction process and post-maintenance; While interviewing the villagers is to try to understand the most intuitive living experience from the locals, including how the water quality is, what kind of dwellings are preferred, what the daily activities are like, what facilities are expected to be added, etc. The complete interview outline is presented in the appendix.

(3). Observation and Photograph Discover potential landscape points through observation (Fig.2), and record the daily life of villagers and the details of ancient wooden houses by the photograph (Fig.3).

(4) Participatory Rural Appraisal (PRA) PRA is a set of field survey tools that quickly know the resource and development status of a village, and also wishes from villagers, which evaluate their development path (Zhou, 2009). The specific methods include mapping, diversity analysis, participatory planning, data recording, and rapid report writing (Li, 2001).

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Chapter 2:

CONTEXT

2.1 Literature Review 2.1.1 Ethnic Minorities and Cultural Ecology 2.1.2 Intersection with architecture

2.2 Case Studies 2.2.1 Zhenyuan Ancient Town and Zhaoxing Dong Village 2.2.2 Tang’an Dong Village 2.2.3 The Work of Amateur Architecture Studio in Wencun, China 015

The costumes and cultures of 56 ethnic groups are displayed, and Dong minority is No. 12.

Fig.4 民族大团结 Stamp Set Called The Great Unity Designed by Prof. Zhou Xiuqing, October 1, 1999； Summarized by the author.

2.1 Literature Review 2.1.1 Ethnic Minorities and Cultural Ecology Sude, Mei Yuan, and others (2020) made a systematic introduction to the education status of Chinese ethnic minorities (Fig.4). They explained the confusion caused by translation and chose exact words to clarify the concept.

As for traditional minority villages, most of the relevant research was carried out by local scholars, which was the achievement of lots of field investigations. For example, Liu Hongbo (2016) sorted out the wind-and-rain bridge structures of Dong villages, detailing their history, cultural connotations, and architectural skills; Cai Ling (2007) elaborated the generation, formation and development process of Dong culture, and analyzed the traditional Dong buildings combined with the cultural background; Luo brothers (2009) studied the livelihood strategies in Dong culture, including the traditional agricultural production mode and the relationship between production and blood relationship.

In the meanwhile, the origin of qualitative research is anthropology, sociology, the humanities, and evaluation (Creswell, 2017). So, the author tried to start with anthropology and find a helpful research perspective. Anthropology includes four main fields, namely biological anthropology, archaeology, anthropological linguistics, and cultural anthropology3 (Barnard, 2000). Broadly speaking, the last three all items belong to the category of cultural anthropology, while the narrow sense of cultural anthropology only refers to ethnology (known as cultural anthropology in the United States, Germany, and other continental European countries call it ethnology, and it is called social anthropology in the UK).

3

The narrow sense is used here.

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With the development of cultural anthropology, scholars began to try to explore the relationship between culture and the environment.

Steward is the first person to study the relationship between culture and environment and proposed corresponding research methods (Sutton and Anderson, 2013). He put forward the term Cultural Ecology to elaborate his achievements (Steward, 1955), so he is often called the father of the father of ecological studies in anthropology (Sutton and Anderson, 2013). His most important argument is adaptation. Culture may have the same adaptations in a similar environment, and cultural change may lead to the emergence of a new culture (Steward, 1955).

Another theory called the New Ecology was proposed in 1968 (Vayda and Rappaport, 1968). This theory connects culture with the emerging ecosystem science and attempts to analyze human behavior through rigorous quantitative research, which has become a new way of studying culture and ecology (Sutton and Anderson, 2013). However, this approach also has drawbacks. It is difficult to describe and model the changes in the culture only through data. At the same time, with the development of the times, there are more and more factors that can affect culture and ecology. So, the selected parameters are also easy to be one-sided and chaotic (Botkin, 1990).

Compared with the above two theories, Cultural Materialism is more practical and direct. Its main research points are functions and origins, and it believes that human life is a response to some previous existence, which may be technology, economy, environment, and population. But this view is too absolute. In fact, there are many things that are multi-functional, and it seems that it is impossible to simply derive an exact origin from its multiple functions (Sutton and Anderson, 2013).

The influence of cultural ecology in China is also very extensive.

Ji Douyong (2004) summarized the research on cultural ecology and pointed out that cultural phenomena are the same as natural phenomena. They have a particular environment and conditions for survival and development, and also have their own internal order and law. In the study of the combination of cultural ecology and architectural disciplines, Chang Qing (1992) is the representative. He believes that the cultural environment, as a kind of social ecosystem, must bear the history and continue the tradition in the development and evolution.

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2.1.2 Intersection With Architecture Vellinga (2005) explored the relationship between anthropology and sustainable architecture, in which he emphasized the role of vernacular as an important part of creating a sustainable architectural environment. Allen (2014) proposed to treat architectural anthropology as a process and tried to transform the built environment from a purely abstract external background into an element that interacts with the physical space formed by life activities. Wijaksono (2017) focused on specific areas. Through data analysis, he concluded that indigenous culture is an important determinant of the ecological conditions of Jakarta society and culture. Lucas (2020) believed that architects can learn from the discussion of sensory ethnography, and help explore disciplines between architecture and anthropology by training for introverted attention (human activities) and extravert attention (painting, photography, and handicraft practice, etc.).

In Chinese researches, Huang (2015) proposed a development strategy to balance the internal and external forces of villages.

There are also many scholars who study ethnic minority culture from different perspectives, such as Tujia Dance (Wang, 2014), Dong traditional residential space composition (Jiang, 2011), Man saman music (Chen, 2015), etc.

However, no one has put forward corresponding opinions on ethnic minority areas by combining cultural ecology as a means of cultural analysis and spatial construction strategies. My study is to make a breakthrough in this field and find the most suitable method for the space upgrade of traditional villages of ethnic minorities.

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2.2 Case Studies 2.2.1 Zhenyuan Ancient Town and Zhaoxing Dong Village Zhenyuan is an ancient county of Miao nationality, located in Qiandongnan Miao and Dong Autonomous Prefecture, Guizhou Province. Surrounded by mountains, the Wuyang river passes through the town in S-shape(Fig.5). On January 7, 2020, it was identified as a national AAAAA tourist attraction by the Ministry of Culture and Tourism (2020). Buildings are densely distributed on both sides of the river, almost all of which are hotels, bars, and restaurants.

These buildings have been renovated into brick-concrete structures.

To accommodate more people, most of the houses have more than five floors. Generally speaking, Zhenyuan’s tourism development model is the One-Way Linear Development Model, which is popular in tourism cities several years ago. This unidirectionality refers to the process of developing from resources to products and eventually to waste (Xie, 2016). This is an unsustainable and irreversible development mode, which obtains the short-term economic benefits by consuming a large number of original resources and overdrawing the environmental carrying capacity.

Fig.5 The Panorama of Zhenyuan

August is the peak traveling time, and the mountains of Guizhou make it cooler than most other areas in China in summer. Therefore, there were many tourists at that time, the inns and restaurants were almost full. Due to excessive development, the cultural relics and ancient buildings in Zhenyuan were highly damaged, and the environment (especially the water environment) was seriously polluted. However, most of the relevant personnel engaged in the tourism industry are locals, who are lacking professionalism, resulting in serious homogenization of the development in Zhenyuan.

Zhaoxing Dong village, located in Liping County, Qiandongnan Autonomous Prefecture, Guizhou Province, is the largest Dong village in the southeast area of Guizhou Province. The surnames of Zhaoxing’s villagers are all Lu. According to their consanguinity, they are divided into five families and live in five natural areas. Therefore, Zhaoxing has five drum towers (Fig.6), which is called 鼓楼之乡 (The Hometown of Drum Towers). Zhaoxing Dong village is located in a narrow valley, surrounded by mountains, with streams passing through. Ancient wooden buildings are distributed along the stream with different directions (Fig.7). Most of the terraces are distributed along the hills on the periphery of the residential area, and the scenery is beautiful.

Fig.6 Drum Towers in Zhaoxing Fig.7 Schematic Layout of Zhaoxing

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Through field research, the author found that there is a performance hall in the village, where 侗族大歌 (Grand Song of Dong Minority)4 are performed every night (Fig.8); all the former residential buildings have been transformed into bars, restaurants, homestays and souvenir shops (Fig.9). The types of activities are very limited, so it is easy for tourists to feel repetitive and boring. Moreover, the tour experience is no different from that in Zhenyuan. Folk songs are played in almost all bars, the food is mostly hot pot, the homestays are expensive, and the souvenirs are similar.

Fig.8 Grant Song Performance in Zhaoxing Fig.9 Commercial Pedestrian Street in Zhaoxing

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侗族大歌 (Grand Song of the Dong Ethnic Group) is the traditional music in the Dong inhabited areas. It is one of China’s national intangible cultural heritage and was included in the list of human intangible cultural heritage by UNESCO in 2009 (2015). It originated in the spring and Autumn period and matured in the Song Dynasty. The Grand Song is serious and solemn with a complex rhythm. It is mostly performed in important festivals, with no accompaniment and conductor.

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Fig.10 The Overlook of Tang’an Fig.11 Tang’an Museum

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2.2.2 Tang’an Dong Village Tang’ an Dong village is only 6 kilometers away from Zhaoxing.

Compared with Zhenyuan and Zhaoxing, Tang’an has adopted the completely opposite development method-no development, only protection (Fig.10). It is the only Dong ecological museum in the world which was established jointly by China and Norway designers.

Besides the physical museum located in the highest area (Fig.11), the entire residential area and surroundings of the village are displayed as the museum, too. The traditional drum towers, stages, dwellings, flagstone roads, ancient tomb groups, wells, and even water mills, rock piles, spinning wheels here are all kept intact. It is precisely because of the preservation of the original Dong style, Tang’an attracts many historians and scholars to visit and study.

In this way, the cultural ecology environment is well preserved.

However, the cultural ecology here is basically in a static state, without vitality.

In Conclusion, Zhenyuan and Zhaoxing are typical cases of traditional ethnic minority villages commercialization, while Tang’an is an extreme example of cultural heritage conservation. Although the spaces of the former two areas seem traditional, the activities in the spaces are very modern, more like providing a venue for a new culture, and becoming an empty shell themselves; the latter does not cause damage to culture, but brings cultural development to a standstill. Both of these methods are not sustainable.

2.2.3 The Work of Amateur Architecture Studio in Wencun, China Wencun is conceived as a prototype for better rural life in China (Dong, 2015). There are more than 40 buildings in the village, which were built along the Fuchun River in the Ming and Qing dynasty and the Republican period. They made good use of the Hangzhou limestone, which is common in the area. However, due to the different styles of modern houses, the traditional way of building has not been inherited.

Then, Wang Shu and his studio renovated 14 houses here. Some of them were built with dark blue stones, some of them were embedded with the solid wood structure in the wall, and some of the walls were 025

directly making use of local materials, yellow clay, for example. He used gray, yellow and white as the keynote, and designed the facade with the traditional construction methods of rammed earth wall, plastered wall, and Hangzhou limestone wall, which echoing the old buildings (Fig. 12).

The famous painting called 富春山居图 (Living among Fuchun Mountain)5 in ancient China (Fig. 13) has brought profound historical and cultural connotations to the Fuchun River Basin. Wang’s design inspiration also comes from this. He tried to turn this small village located in the Fuchun River basin into a modern version of the painting. In this way, the design is supported by culture.

After Wang’s work, Wencun soon became famous. A large number of tourists made a special trip to visit his design, students organized groups to here for sketching, and some companies came to investigate and wanted to enter the village to develop tourism.

However, the influx of outsiders brought pressures to this small village: the average visiting time of each person is about 2 hours, and there is not enough public space for visitors to rest and eat; there is no supporting leisure and living space in the village, which cannot meet the needs of those who want to stay. However, these pressures are also an opportunity to promote Wencun’s further development.

At present, a company has already cooperated with Wencun to make a preliminary plan for the residential products to be built.

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富春山居图 (Living among Fuchun Mountain) is an ink wash painting by Huang Gongwang, a famous painter of the Yuan Dynasty. It was created in 1350 and is one of the top ten famous paintings handed down from ancient times in China. This painting depicts the scenery of the Fuchun River and its coast.

Whether intentionally or unintentionally, Wang’s participation has changed the development direction of Wencun and promoted its economic transformation. As an external force, he participated in the cultural-ecological environment of the village and gave new meanings to the cultural ecology here. As a feedback, the village develops in the new cultural-ecological environment, grows new spaces and industries, and becomes alive.

Fig.12 New Dwellings Under Construction

Shooted by Shi Zheng

Fig.13 Living among Fuchun Mountain (Partial view) Painted by Huang Gongwang, 1350, Yuan Dynasty

Chapter 3:

THE CULTURAL ECOLOGY OF BAOJING

3.1 Overview of Baojing 3.2 The Ideal State of Baojing’s Cultural Ecology 3.3 The Realistic Challenge of Baojing 3.3.1 Livelihood Culture 3.3.2 Ecological Culture 3.3.3 Architectural Culture 3.3.4 Culture Itself 029

Residential Area in Baojing

上寨 The Upper Village

新寨 The New Village

老寨 The Old Village

a. Areas of the Upper Village, the New Village, and the Old village

b. The Gables of the Houses in the Old Village and the New village

Fig.15 Comparison of the Three Partition in Baojing

a. Bus Station

b. Bank

Fig.16 Public Service Facilities in the Upper Village 030

c. Judicial Office

3.1 Overview of Baojing Baojing, known as 京挡洞 (Jing-Dang-Dong) in ancient times, is located in the mountainous area which is 39km away from Zhenyuan County, Guizhou Province. It is the largest and the most typical Dong village in the north of Qiandongnan Miao and Dong Autonomous Prefecture. It has always maintained the traditional appearance of Dong village (Liu and Wang, 2018). So, the author takes it as the main research object.

However, in 2014, a serious fire6 broke out in Baojing Village (Fig.14), which burned down more than a hundred houses. The pattern of the village remains, but the form and style of 新寨 (The New Village) after reconstruction are different from 上寨 (The Upper Village) and 老寨 (The Old Village) now (Fig.15).

Currently, the upper village is the entrance for most people to get in, mainly with public service facilities, including the coach station, bus station, bank, hospital, judicial office, and school, etc. (Fig.16);

a. Before the Fire

b. During the Fire

c. After the Fire

Fig.14 Big Fire in 2014 6

This severe disaster is called the 1·25 Fire Accident. It happened at midnight on January 25, 2014, and the entire New Village was burned down. A total of 1184 villagers were affected by the disaster, with a direct economic loss of 9.7 million yuan (Geng, 2014). The name in the affected area used to be the Big Village , and to commemorate this incident, it was changed into the New Village.

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Fig.17 Drum Tower in the Middle

a. The Highway Right Through the Village b. Road Analyze of Baojing

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Fig.18 Residential wooden Houses

The new village is the post-fire reconstruction area, where the drum tower becomes the center of Baojing, and festival activities are held here (Fig.17); the old village is the area which preserves ancient wooden buildings, with mainly the residential function (Fig.18).

Besides, the wooden buildings and brick-concrete buildings in the upper village is spontaneously reconstructed by villagers, which is disordered and messy; buildings in the new village are all brickconcrete, which are newly built, but the overall style is unified and coordinated; the old village retains the most primitive Dong style (Table 1).

The New Village

The Old Village

The Upper Village

Materials

Brick and concrete

Wood

Mixed

Storeys

3~4

1~2

1~5

Layout

Narrow

Loose

Narrow

Roads

Hardened pavement

Unhardened pavement

Hardened, busy

Plants

Almost no plants

Plants grow with houses

Almost no plants

Houses

Table 1 Comparison on the Three Partitions

The traffic location of Baojing also has obvious defects. The village is close to the Sijian highway but is only crossed by it, which leads to the fact that Baojing is half-an-hour-drive away from the nearest slip road (Fig.19). Therefore, the village only has a weak connection with the outside world and is in an awkward situation of visible but not available (The former village cadre Mr. Tai said during my interview).

To SINAN To CENGONG

ZHENYUAN (County)

way

Rail

Airport

(Capital City)

39k

GUIYANG

m

277km

BAOJING

ay

hw

Hig

(Countryside)

m

100k

KAILI

(Prefeccture-level City)

CENSONG (County)

To JIANHE

c. Traffic Location of Baojing

Fig.19 Traffic Analysis of Baojing 033

3.1 The Ideal State of Baojing’s Cultural Ecology 起初天地混沌，世间还没有人。 At first there was chaos in the world and there was no one in the world. 遍野是树蔸，树蔸生白菌； There were tree shrews everywhere and tree shrews produced white fungi; 白菌生出蘑菇，蘑菇化成河水； white fungi gave birth to mushrooms, and the mushrooms turned into river; 河水里生虾，虾子生额荣； Shrimps are born in the river, and shrimps gave birth to ER-Rong; 额荣生七节，七节生松恩。 ER-Rong gave birth to Seven-Knots, and Seven-Knots gave birth to Song-En. —Dong song ‘Song of the Human Origin’ (Wu B. and Wu Z., 1981)

…张古老，盘古洋。开天辟地，创造万物。 ... Zhang Gulao and Pangu opened up the world and created everything. 生有天王，生有地王，生有人王…

There is a king of sky, a king of earth, and a king of human...

—Dong song ‘Song of Opening Up the World’ (Wu B. and Wu Z., 1981)

Song-En is the first man in the myth of the Dong people. And SevenKnots is an arthropod which gave birth to Song-En. The first woman, Song-Sang, is hatched from eggs abandoned by the turtle near the water. It can be seen that in the Dong people’s concept of life, no matter life is from trees, animals, or eggs, human life originates from nature. Based on this concept, they believe that nature is also conscious like humans, and the consciousness of nature is the Divinity that is filled from sky to earth. And all life forms in nature are 034

regarded by them as Spirit, incarnations of Divinity of nature, such as fish in streams, birds and animals through mountains, flowers, plants, and trees. Nature is the mother of all things. Rivers, mountains, flowers, and trees are directly bred by nature, and people, birds, beasts, and insects are nourished and regenerated by nature. What is directly bred is the subject, and what is nurtured is the object.

From the ancient lyrics of Grand Songs, we can see the traditional values of Dong people. They believe that all things have the same origin, and these things develop and prosper together. Therefore, they advocate the harmonious coexistence of sky, earth, and human beings.

Culture grows with livelihood, architecture, and ecology. The specific production and lifestyle are formed under the specific living environment, from which it breeds a specific culture.

First of all, it has a unique livelihood culture.

Baojing is located in mountainous areas with extremely undulating terrain. The flat land is rare, small, and scattered. Therefore, the land under the plough is insufficient. In this case, a rice farming system named rice-fish-duck symbiosis emerged. This is typical compound agriculture, which can form a complete self-circulating network during the entire production process7: carp in rice fields feed on plankton, which can reduce insect pests in rice fields; ducks can increase the fertilizer and weed in the rice field, while also activating the swimming of fish. This traditional production way is an art that has been passed down for centuries by the Dong people (Luo K.Z. and Luo K.L., 2009). At the same time, Baojing has its handicrafts, including clothing, shoemaking, and silver jewelry making. The weaving, dyeing, tailoring, embroidery, and carving in the production process all have the unique style of the Dong minority. Whether it is agriculture or handicrafts, the ideal production culture is selfsufficient.

Secondly, the architectural culture of Baojing Village also has its own characteristics.

There are various types of buildings, such as 韓漟 (Drum Tower) for 7

The rice-fish system has a long history and is widely distributed. But rice-fish-duck symbiosis is a unique production method of the Dong minority.

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Fig.20 寨门 (Gate of the Village)

Fig.22 吊脚楼 (Diaojiao-Lou)

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Fig.21 风雨桥 (Wind-and-rain Bridges)

meetings, 萨玛庙 (Sama Temple) for sacrifice ceremonies, 寨门 (Gate of the Village) for defense (Fig.20), 风雨桥 (Wind-and-rain Bridges) for cross-river transportation and leisure (Fig.21). Also, to adapt to the terrain and prevent dampness and insects, 吊脚楼 (DiaojiaoLou, Stilted Buildings), a famous traditional architectural form, has been adopted in Dong dwellings (Fig.22). They are parallel to the contours as if growing out of mountains. The construction technique has formed a complete system, and corresponding cultural activities such as sacrifice and celebration have been derived.

Thirdly, the relatively complete ecological pattern supports the ecological values of villagers in Baojing, and it also affects the formulation of the rules and regulations in this village.

It is not allowed to dump garbage in roads, pavilions, stations, fire pools, and other public places at will, and burning mountains and fields, destroying plants are also forbidden. The Notice of Baojing Village’s Penalties for Violating Village Rules in 2018 posted on the notice board next to the Drum Tower shows the punishments for villagers of cutting down bamboo, using fire improperly in the field and destroying public facilities. The highest penalty amount is 500 RMB (Fig.23), while the annual income per person of Beijing in 2017 was 6,528 RMB (Baojing Poverty Alleviation Operation Headquarters, 2018). From the side, it can be seen that the rules and regulations of the village have a strong constraint on the entire Village.

Fig.23 Notice from Village Committee for Penalties of Violations 037

On the whole, the main living, production, and ecological areas of Baojing each generate a corresponding architectural culture, livelihood culture, and ecological culture. Based on these, more intangible cultures have emerged. Among them, the traditional music and dance culture of the Dong people was born after agriculture activities, including Dong songs and dances, and Lusheng8; various types of buildings provide enough spaces for public activities, thus giving birth to traditional festivals closely combined with agricultural activities, such as March 3rd, GU Zang Festival, Neweating Festival, and Half-July9. According to the types of crops, unique diet cultures and traditional handicrafts had been formed, including fish in sour soup, rice wine, oil tea, glutinous rice Baba, weaving, batik, embroidery, and silver making, etc.

To sum up, the ideal state of Baojing’s cultural ecology can be inferred. The transmission of production and lifestyle and the maintenance of ecology is deeply rooted in Baojing. The architectural culture, livelihood culture, and ecological culture formed by it are not independent, but are closely linked and interact together to form the main body of Baojing culture. Based on the main body, a rich and colorful culture (festivals, rituals, delicacies, etc.) has grown up, which, together with Dong People’s activities and other external factors, constitute a complete cultural ecosystem of Baojing Dong village.

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8

Lusheng: Reed-pipe instruments of Miao, Yao, Dong, and other ethnic minorities in Southwest China. It is one of the musical instruments which ethnic minorities particularly like. During the festival, they will hold various Lusheng parties, play Lusheng, and dance to celebrate their traditional festivals.

9

DONG FESTIVALS

March 3rd( 三月三 ): ‘March 3rd’ of Dong nationality is also called as ‘Sowing Day’ and ‘Spring Onion Festival’. There are two legends about March 3 in Baojing. The first is that in ancient times, they always used the flowering time of tung trees as the time for sowing and transplanting seedlings. However, one year the tung tree did not bloom, and the miss of agricultural time resulted in famine. In order to learn from the past, every March 3rd, Dong people will play Lusheng, sing and dance, visit relatives and friends, and remind each other that it is time to do farm works. Therefore, March 3rd is also known as ‘Sowing Day’. The second is that a couple of Dong nationality want to fight for free marriage, but was blocked and opposed by the elders in the village, forcing them to jump into the lake and die for love. To commemorate the couple, the unmarried young boys in the village will ask the beloved girl for an onion as a token of love on that day.

Therefore, March 3 is also known as the ‘Spring Onion Festival’, which is the Valentine's Day of the Dong people.

GU Zang Festival( 牯藏节 ): It is the most ceremonious ancestor worship ceremony of Miao and Dong people in Southeast Guizhou and Northwest Guangxi. The Festival ceremony is usually held in the villages with close relationship, and GU Zang Festival can be divided into different sizes. Once a year for small Gu Zang and once in 13 years for big Gu Zang. Most of them are in the early spring and the slack season after autumn. The most important part of Gu Zang Festival is to kill cattle and worship ancestors. During the festival, Dong people kill pigs and cattle, invite relatives and friends to have a big party, and hold bullfights and Lusheng playing activities.

Eating New Festival( 吃新节 ): It is a traditional festival of Gelao, Miao, Buyi, Bai and Zhuang nationalities in Hunan, Guizhou and Guangxi Province in China. The time and ceremonies to celebrate this festival are different in various areas of the Dong people, but mostly between June and August in the lunar calendar.

Before the festival, the women of the family go to the river together to wash the bamboo tube, bucket, stubble leaves and dried fern, mix them with glutinous rice, sorghum and salt, and marinate them in the jar for use. They also use the ‘new water’ freshly carried from the well to soak glutinous rice to make sweet wine. On the day of the festival, the dishes are mainly fish, but also corn and melon without salt. It's to commemorate the hard life in the old days.

Half-July( 七月半 ): It is said that from July 1st, the king of hell opens the gate of hell to let those evil spirits imprisoned in hell get out of it, have a short-term wandering, and enjoy blood on earth. Therefore, people call July as the ghost month. This month is considered as an unlucky month, neither marrying nor moving.

July 15th of the lunar calendar is China's Ghost Festival - the Zhongyuan Festival, which is also known as Half-July.

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Residential Land

Public Management-services Land

Cultivable Land

Basic Farmland

Forest Land

Fig.24 Map on Land Use of Baojing

Residential Land

Public Management-services Land

Cultivable Land

Basic Farmland

a. Making Shoes in Front of The Door b. Making Cloths in The Corridor

Fig.25 Handicraft Activities 040

Forest Land

3.2 The Realistic Challenge of Baojing However, the cultural ecology of Baojing is currently polluted and may become destroyed, thus many problems have been revealed.

Corresponding to the ideal state, the realistic challenges of Baojing can also be divided into three aspects: livelihood, living, and ecology, which finally lead to the change of culture itself.

3.2.1 Architectural Culture Firstly, there are not enough public spaces for activities.

Baojing is located in a mountainous area. The construction land is located in the relatively flat area in the middle of the whole village, and this part is small, accounting for about 3% of the entire village (Fig.24). At present, there are 2787 people in 917 households of Baojing Dong village, and the administrative area of the village is 10.64 square kilometers. According to the calculation, the per capita usable construction land area of Baojing village is about 114 square meters. These 114 square meters, including villagers' living spaces, main roads, Drum Tower, village committee, and other necessary public buildings, are very limited. The residential buildings in the village are distributed intensively, with high density. Most of them are ground-based houses with three partitions, and lack of courtyard space. The function of the house tends to be homogenized, mostly divided into three parts: Hall and fire pit for daily living, bedroom for rest, and storage space.

Through questionnaires and interviews, the author found that the villagers’ daily handicraft activities are mostly carried out in the narrow south-facing verandah under the eaves of the house. For example, the shoemaker who made shoes in front of the door (Fig 25(a)), and the family embroiders and makes clothes in the corridor (Fig.25(b)). An old woman living in the Old Village suffers from cataracts. Her eyes are cloudy and she can't see clearly, but she still keeps on sitting in front of her house to embroider. She said she had been embroidering for decades and needed to work as much as possible during the day to support her family. According to medical research, ultraviolet radiation is one of the causes of cataracts (Delgado and Nelson, 2016). So, besides her age, embroiderying in the sunlight for a long time may also cause her cataract. The main reason for this phenomenon is the poor indoor lighting. At the 041

same time, to save electricity costs, villagers have to move to the outdoor to rely on natural light for handicraft activities. The types of handicrafts they work on are meticulous, have high requirements for light, which greatly limits the villagers' working time and later benefits. Villagers generally required for public areas to provide space for their manual activities.

Dong people are good at singing and dancing, but they don't have space for these activities. At present, the villagers have set up a WeChat group of 500 people, and they chat and sing online after daily work. Although this method is convenient, it lacks the sense of ceremony and the spirit of the place.

Also, with the change of the internal environment and the influence of external factors, the space carrying festival activities has changed. ‘In 2015, the author participated in the March 3rd festival of Baojing as a tourist and found that the holding place of this activity had changed.

It was originally held in Lusheng Ping, but now it is held in front of the new drum tower, which has changed the living space of the intangible cultural heritage of March 3rd’ (Liu and Wang, 2018). Lusheng Ping, an area where plays Lusheng at festivals, was burned in the fire of 2014 and replaced by the new drum tower. It can be seen that even though March 3rd is the most solemn and grand traditional festival in Baojing, it still changed its form under different environments.

Secondly, after the reconstruction, the New Village lost the style of traditional residential buildings.

There are many limitations to the traditional wooden houses in the Old Village. The indoor lighting is poor. Due to topographical reasons, the buildings in the Old Village are distributed along the contour line, mainly oriented towards the east and southeast, they cannot receive enough sunshine during the day (Fig.26). Small door and window size allows less light to enter the room, and some windows are decorated with different patterns, which further reduces the access of natural light. Next, the small-sized windows and doors also cause the problem of ventilation. Then, the sound insulation of the room is not very good, people can hear footsteps on the floor above. Also, there is no bathroom in the old houses. Some people built a small structure next to them as an outhouse, while others directly used the vegetable plots in front of their houses as toilets.

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Besides these limitations, the villagers are also afraid and worried about the fire. After the big fire in 2014, most villagers became reacted against traditional wooden houses and preferred to live in brick-concrete houses. Therefore, after the fire, the reconstructed houses in the New Village were all built with this material. When rebuilding after a fire, the area of each household is allocated according to the area of each household’s homestead before the fire. However, due to the road widening, the increase of stairway, landscape, and other infrastructures, the density of newly built houses has increased. Most of the brick-concrete houses in the New Village are three stories (Fig.27), which is also to try to ensure that the area of the villagers' houses is the same before and after the fire.

Fig.26 Inside View of the Traditional Wooden House

Fig.27 Main Street in the New Village 043

This kind of transformation has increased the space for public events (the drum tower and the central square for example), but compressed the living area, and even formed some deformed spaces.

For example, there is no access between the two houses in Fig.28, which are pasted together forming an abandoned triangular space.

Fig.28 The Abandoned Triangular Space in the New Village

3.2.2 Livelihood Culture Firstly, a lot of farmland has been abandoned.

The population of Baojing Village is 2787, and the area of cultivated land is 2482.35 mu10. So, there are only about 0.89 mu of arable land per person. As can be seen from Figure 24, the cultivated land of Baojing is very scattered and finely divided due to the terrain. In the interview and questionnaire survey, the author found that the cultivated land allocated to most villagers is separated and far from their residences. The distance between their cultivated lands is also far, and there is no motorway connection between them. Villagers who want to go from one farmland to another can only walk through the plants (Fig.29) or ride motorcycles to take a detour (Fig.30).

Baojing is located in a hilly area. Walking from one cultivated land to another requires walking up and down with heavy farming tools and 10

Mu ( 亊 ) is one of the units describing the land area in China, which is widely used in farmland measurement. 1mu=666.6666667 m2 1 mu=0.1647369 acre

044

a. Wearing Boots to Avoid Leeches

b. Walking Through Fields

c. Encountering a Big Spider

d. Climbing the Muddy Hill

Fig.29 Experience on Going Across the Field Screenshots from the a Baojing documentary produced by China Central Television (CCTV).

The reporter experienced the farming process under the guidance of the villagers.

House of a villager Farmland of this villager Faming route of this villager

Fig.30 Schematic Diagram of Villagers’ Cultivation Route 045

the physical exhaustion will affect the efficiency of farming (Fig.29 (d)). After work, the villagers need to return to the first farmland to ride the motorcycle home, which is unrealistic; If the villagers choose to take a motorcycle detour, the driving distance of motorcycles will be longer, the fuel consumption will be doubled, which is too expensive.

Furthermore, the fire in 2014 exacerbated the poverty situation in Baojing, which promoted a large number of laborers in the village going to the big cities nearby to find jobs. As of July 2018, there were 543 migrants in Baojing, and the population of the remaining labor force was only 1528, most of which were women (Baojing Poverty Alleviation Operation Headquarters, 2018). The manual labor efficiency is generally low, and it is difficult for these small number of laborers remaining in the village to take care of all the farmland.

The reasons mentioned above have resulted in the abandonment of lots of farmland in Baojing, especially the abandonment rate of dry soil is as high as 50% (Baojing Poverty Alleviation Operation Headquarters 2018).

Secondly, the traditional mode of farming has changed.

Rice–fish ecosystem constitutes a unique agro-landscape across the world, especially in tropical and subtropical Asia. China boasts a history of 1,700 years in rice-fish farming practice (Li et al., 2008).

The rice-fish-duck symbiosis is a complex system, and the timing of each step needs to be strictly controlled (Fig.31). ‘And to do this, the challenge is not from the biological species itself, but from how to coordinate the livelihoods and work of different households and individuals.’ (Luo K.Z. and Luo K.L., 2009). The rice-fishduck symbiosis in Baojing is facing this huge challenge. There is no cooperative organization in the village, and the relationship among the individuals is loose. Also, there are no cooperatives and no collective interests here. Such self-sufficiency mode makes the villagers have little connection with each other, and it is difficult to coordinate the planting/breeding time and mode of rice, fish, and ducks.

Thirdly, the industrial chain of handicrafts is incomplete.

In the process of turning cotton into clothes, Baojing lacked some links (Fig.32). For example, there is no cotton planting, no weaving 046

and embroidery space, and no external sales channels. There is a similar situation in shoemaking. The main problems of silver jewelry making are the difficulty of inheritance and the reduction of demand.

Even among the locals, the symbolic significance of silver jewelry to social status is gradually weakening, and it is beginning to be replaced by more modern products, such as electric appliances and automobiles (Nalan, 2018).

Step 1. Put in Fish in ten days before transplanting

Step 2. Put in ducks in ten days after transplanting

Step 3. Rice, fish and ducks grow together for three months and can be harvested three times

Step 4. Catch big fish before rice ripens and drive small fish into the fish pit

Fig.31 Procedure of the rice-fish-duck symbiosis

Cotton Planting No income to support planting

Selling

Lack of raw materials

Spinning

Weaving

Dyeing Lack of working space

No external sales channels

Done

Embroidering

Cutting

Fig.32 Incomplete Industrial Chain in Clothing 047

a. 长桌宴 (Long Table Banquet)

b. 讨葱定情 (Sending Spring Onion)

Fig.33 Procedure of the rice-fish-duck symbiosis

Fig.34 Children Don’t Wear Traditional Clothes in Their Daily Life

Table 2 The Status Quo of the Folk Elite in Baojing Village 048

3.2.3 Ecological Culture Baojing is facing potential ecological threats.

‘Today, Dong nations are the only ones who have not given up this traditional farming method and technology.’ (Qin, 2011). However, the current status of Baojing Village is that this type of agricultural production has been greatly reduced. To increase production, villagers began to use chemical fertilizer, which not only broke the ecological environment but also destroyed the cultural tradition of rice-fish-duck symbiosis.

3.2.4 Culture Itself Traditional culture has faded away.

Firstly, Baojing still retains a variety of traditional festivals, but the festival atmosphere is not as strong as before. For example, although the biggest festival March 3rd in Baojing has been held continuously, and from the perspective of government, it can better achieve the cultural and economic interaction in the development, it still does not show the vitality of the intangible cultural heritage itself, and gradually lost its original meaning (Liu and Wang, 2018). In 2017, on the day of March 3rd, more than 20000 tourists from all over the world came to Baojing (Yu, 2017) to experience traditional folk activities such as 长桌宴 (long table banquet) and 讨葱定情 (Sending spring onion as a token of love) (Fig.33). Traditional festivals have become a means to promote the economy, and the role of villagers has been transformed from participants to performers.

Secondly, Cultural activities have produced new forms. Through interviews and investigations, the author found that a large number of young people in Baojing could hardly sing the Grand Song, nor did they have traditional handicrafts. The main reason is that after the long-term work outside the village, the middle-aged people are greatly impacted by the culture from the outside, and they add external ideas, concepts, and means in daily cultural activities, such as singing with mobile phone apps and dancing with videos at home.

Also, they prefer to buy clothes rather than make clothes for their families (Fig.34). During this process, traditional cultural activities have changed and distorted, which caused a chasm problem in cultural heritage.

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Also, the traditional Dong culture is inherited by the corresponding folk elites according to history and customs. In the village, the Singing Mistress teaches villagers to sing Dong songs, the Building Master inherits the wood construction skills, and the Ghost Master intersperses in various festival activities and passes them on to the next generation in a special way. However, the average age of today ’s folk elites in Baojing is about 50 years old, and they are facing the embarrassment of no successor. Some of them even doubt their skills and are unwilling to continue to inherit them (Table 2).

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In conclusion, the ideal cultural ecology of Baojing should be a state of perfect balance among the sky, earth, and people. These three represent spirit, nature, and society respectively.

仰则观象于天，俯则观法于地。 If you look up, you will receive the Xiang11 from the sky; If you look down, you will find the Fa12 from the earth.

——I Ching • Xi Ci (Unknown, roughly 300 BC)13

As for Baojing, the main body of observing heaven and earth is the villagers. They should be equal, harmonious, and growing-together.

They bleed into one ( 归一 ), and this state is called 和 (He)14.

11

Simply speaking, 象 (Xiang) is a general term for various manifestations, similar to phenomena; Receiving the Xiang means receiving the conveyed messages; Xiang from Sky is the movement of the sun, moon, and stars.

12

法 (Fa) refers to regulations and laws; it shouldn’t be violated.

13

易经 (I Ching), also known as Book of Change, is an abstruse book of dialectic philosophy, written in ancient Chinese. It originated in the Ancient Epochs of China, the author is unavailable to find out. The book involves philosophy, politics, life, literature, art, science, and many other fields. It is a common classic of Confucianism and Taoism. During the Warring States period and early imperial period (500–200 BC), it was transformed into a cosmological text with a series of philosophical commentaries known as the Ten Wings (Kern, 2010). 系辞 (Xi Ci) is one of 十翼 (the Ten Wings), which possibly be written by Confucius. However, scholars in different periods in China have a lot of disputes about it. Therefore, the author’s name is marked unknown here.

14

Similar to the traditional Chinese philosophy of Yin and Yang, it also refers to a relationship on the unity of opposites. But the difference is the emphasis on the role of people.

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Chapter 4:

LIVING INHERITANCE

4.1 The Meaning of Living Inheritance 4.2 The Living Inheritance Idea of Baojing 4.3 Cultural Activation 4.3.1 Internal Cultural Activation 4.3.2 External Cultural Activation

4.4 Spatial (Re)Production 4.4.1 Fixing 4.4.2 Growing 053

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4.1 The Meaning of Living Inheritance Living inheritance has been hotly discussed recently in China, but there is little specific explanation for its source and term.

In the third annual meeting of Buyi Research Association, Wu Qiangli (1993) said, ‘In the process of these folk activities, there is a strong sense of movement and beauty; the performance and entertainment reflected in the unconsciousness of the subject; and the group nature of the subject (human). We classify the folk customs with the above characteristics as living folk customs.’

Chen Qinjian (2011) mentioned that ‘In the human cultural system, intangible cultural heritage is a unique form of life and culture that was born because of the survival of ancestors and inherited from the needs of future generations… Intangible cultural heritage is a living state of successive generations of life. Let the local people who create and inherit the intangible cultural heritage be truly protected while maintaining the lifestyle of the existing society.’

Liu (2013) put forward the view that ‘Living Inheritance firstly refers to another way of inheritance relative to static protection. Secondly, the main idea is that folk culture should continue in people’s daily life, rather than replace it with a different culture... Living Inheritance in one place has its specific conditions of nature and social environment, production, mode and life-style. Without these conditions, it will not be sustainable. So, it should be carried out in the corresponding cultural space.’

To sum up, the viewpoints of the aforementioned scholars all mentioned the importance of people invariably. The author believes that people are both creators and inheritors of cultural heritage. The 055

real connotation and fundamental goal of Living Inheritance are to protect the cultural-ecological environment of the heritage, improve the corresponding cultural space, and provide a place for people’s inheritance and creation, to make the heritage alive and become fresh and growing.

4.2 The Living Inheritance Idea of Baojing Assuming that the cultural ecology of Baojing has reached an ideal state, what value will it have? (Fig.35) Firstly, the visiting value. It refers to the scenery that can be directly seen by eyes, such as natural landscapes like terraces, mountains, and forests, and man-made landscapes like the Wind-and-rain Bridges, Drum Tower. Secondly, the artistic value. It is more abstract, such as traditional music and dance, embroidery art, construction art, and even agricultural production art. Thirdly, the research value.

Many scholars are now focusing on the study of Baojing, including its history, changes, and future expectations. If the cultural ecology of Baojing becomes more complete, it will attract more people to explore here more deeply.

Then, the realization of value requires the participation of people. So, what kind of people can play a role in it? (Fig.35) Visiting Value

风雨桥

鼓楼

Ideal State on Cultural Ecology

Local Residents

Target Population Local V

& Function Demands

Artistic Value

'<?:

Academic Research Institutions

Fa

Cultural Creation Teams Research Value

Fig.35 The Living Inheritance Idea of Baojing 056

Non-governmental Organizations

Space Requirment

Living

Villagers

arming

From the internal point of view, residents are the most important object; and from the external point of view, academic research institutions, cultural creation teams, and some non-governmental organizations could also play a supporting role. Therefore, the target population of Baojing in the future is villagers, Dong scholars, Chinese and foreign experts, Dong culture lovers, artists, and cultural creators, etc. On the other hand, these target populations need Baojing to have many functions to meet their demands, including general farming and living, observation and research, recording and protection, studying and investigation, entertainment experiment, and inspiration arousing. To get these functions, the village needs the corresponding spaces, including living and production area, academic exchange center, Dong culture exhibition area, Dong style experience area, and Creating studios. These spaces are the main contents of Spatial (Re)production in Baojing.

Meanwhile, from the perspective of rural development, China has not stopped the pace of rural construction since the Reform and Opening-up15 in 1978, but it also has to face problems while making achievements. Some villages lose their characteristics and fail to achieve the expected development goals (Huang, 2015). Such a situation is caused by the lack of communication between internal and external forces. When government agencies, designers and 15

Reform and Opening-up is a policy of domestic reform and opening to the outside world that China began to implement at the Third Plenary Session of the Eleventh Central Committee in December 1978.

In November 1978, Xiaogang Village, Anhui Province, implemented the household contract responsibility system with joint output, which marked the beginning of China's domestic reform.

Dong Scholars

Living

g and Production Area

Observation & Research

Chinese and Foreign Experts

Recording & Protection

Academic Exchange Center

Art Collection

Dong Culture Exhibition Area

Dong Culture Lovers

Studying & Investigation

Entertainment Experiment

Dong Style Experience Area

Cultural Creators

Inspiration Arousing

Creating Studios

057

other external forces participate in the planning and design of rural development, they simplify the preliminary investigation because of the pursuit of efficiency; however, villagers themselves do not have enough discourse power, so it is difficult to find a way to communicate with external forces. The two have been in a state of separation and lack of interaction. Therefore, in solving such problems, a solution that can communicate the two is very needed, to bring out a benign interaction between them.

In a word, the first thing to do in Living Inheritance is to activate culture. This can be divided into external and internal. The second is the corresponding spatial (re)production. The activated culture needs carriers, so spaces for cultural activities are needed.

4.3 Cultural Activation Baojing Village is like a gem buried in the soil. It is beautiful and precious, but cannot be seen clearly under the heavy cover. Cultural activation is a way to throw the dirt away and dig out the gem. Dong culture in Baojing can flow after being activated, and this â&#x20AC;&#x2DC;aliveâ&#x20AC;&#x2122; state is the foundation of the entire cultural ecology.

In response to the realistic challenges of Baojing analyzed above, the strategy of cultural activation can still take ecology, livelihood and, architecture as the entry points. Only after the culture is reactivated could the cultural ecology of the entire village become alive; then, based on the cultural ecological-environment which is full of vitality, space would be better and more reasonably reproduced.

4.3.1 Internal Cultural Activation The internal cultural activation refers to the actions of the village itself. It explores the missing elements, complements the broken links, and develops more connotations of the existing cultural ecology, which all starts from the inside of the village.

Cultural activation on ecology includes ecological restoration, cycling, and culture awakening.

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Ecological restoration is the first step. The ecological protection barrier ought to be repaired (Fig.36). Plant more local tree species appropriately, such as fir and pine; at the same time, plant slope fixation plants in the landslide-prone areas. These measures are used to improve the carrying capacity and biodiversity of the ecosystem in Baojing, so that these plants can form an ecological barrier to protect the residential areas to the greatest extent.

Fig.36 Protection Barrier Reparation

The second step is the ecological cycling. This is a process of recycling and reuse. Through the field studies, the author found that Baojing does not make full use of resources: the garbage disposal site under the highway is smelly due to garbage accumulation, and the waste is treated by direct incineration; there are many old houses in the village with no toilet, and the villagers (especially in the Old Village) generally drain into the farmland in front their houses directly.

However, these all are resources that can be recycled and reused.

The garbage needs to be classified. The organic waste could be composted and fermented; some non-recyclable waste can be used as raw materials for road filling; the recyclable waste can be recycled.

Then, it is also possible to build ecological toilets(Fig.37), which can not only facilitate villagersâ&#x20AC;&#x2122; lives but also make better use of biogas Lighting Cooking Biogas Flush the toilet

Energy Supply

Biogas Slurry Biogas Residue

Planting Breeding

Fertilization

Fig.37 Diagram of an Ecological Toilet 059

resources. Biogas, biogas slurry and biogas residue are produced by fermentation of excrement. Biogas is used to provide energy, biogas residue is used to fertilize, and biogas slurry is used to flush toilets.

The third step is the ecological culture awakening. The Dong people have been awed by nature since ancient times, but this concept gradually faded during the process of development. The awakening of ecological culture is to find out the original intention which is about to disappear, which mostly relies on ecological self-governance through education. The most important way of ecological selfgovernance is to improve 款 (Kuan)16. At the same time, the folk elites and clan elders in the village form a management organization according to the tradition and undertake the missions of propaganda, education, supervision, reward, and punishment to other villagers.

In this way, the traditional ecological culture and consciousness of Dong will gradually come back to the original appearance.

In the three steps above, the first two steps are more top-down, which needs to rely on the guidance and support of relevant government departments. The third step is bottom-up, which is formed from the villagers and has a positive reaction on themselves.

The activation of ecological culture is biased towards fundamental things, which can be regarded as the preparation for the activation of production and living culture, and it provides a good developing environment for these two parts.

Cultural activation on livelihood is the traditional industrial chain restoration.

It is to maintain the status quo, make up the missing part of the whole production process, and finally form a complete industrial chain in the village (Fig.38). Under such an industrial chain, every step of production is carried out in Baojing, which not only provides more job opportunities but more importantly, makes the final product pure and inherits the livelihood culture of Baojing to the maximum extent, stamped with the brand of the village in every step.

The traditional rice-fish-duck symbiosis agriculture constitutes the source of the breeding and planting industry in Baojing. After the rice matures, it is processed into 五色稻米 (Five-Color Rice), 糯米酒 16

款 (Kuan), the village rules and regulations. in Baojing, this kind of self-established and conventional code of conduct is called 款 (Kuan).

060

(Glutinous Rice Wine) and 酸汤 (Sour Soup). Farmed fish and sour soup together make the most famous dish in Guizhou Province- 酸 汤鱼 (Sour Soup Fish). Ducks are processed into 卤鸭 (Pot-stewed Duck). The duck eggs and glutinous rice are combined to make 糯 米蛋 (Glutinous-Rice Eggs)(Fig.39). As for handicrafts, in terms of the handicraft industry, cotton is the raw material of the clothing, and bluegrass is the dyestuff of batik. It is necessary to increase the systematic cultivation of them.

RICE-FISH-DUCK

Existing Supplement

Duck Breeding

Planting Rice

Growing Cotton Planting Bluegrass

FER

TIL IZ

ER

Pisciculture

Straw Faeces

Rice

Spinning

FU

Dyeing

EL S

Weaving EMBROID

Fish Glutinous Rice Marinated Dong’s Rice Wine Cooked Rice Eggs Duck in Sour Soup

Dong’s Clothing

Fig.38 Schematic Diagram of the Traditional Industrial Chain Restoration

a. 五色稻米 (Five-Color Rice)

b. 糯米酒 (Glutinous Rice Wine) c. 酸汤 (Sour Soup)

d. 酸汤鱼 (Sour Soup Fish)

e. 卤鸭 (Pot-stewed Duck)

f. 糯米蛋 (Glutinous-Rice Eggs)

Fig.39 Agricultural Products in Baojing 061

The Upper Village

Public Service & Infrastructure

The New Village

The Old Village

Festival Activities

Experience National Customs

Fig.40 The Cultural Space Order Reorganization

Other Cultures

Music, dancing, instruments, festivals, ceremonies, and foods

Human Participation

olo

hitectural Arc Culture ood elih Liv

Ec

gy

Fig.41 The Structure of Cultural Ecology 062

The restoration of the traditional industrial chain is from the bottom up, and villagers' participation can be seen in every product segment.

The recovery and development of the industry provide new jobs for the villagers, which will partly alleviate the condition of labor loss in Baojing.

Cultural activation of architecture mainly relies on public space construction.

Baojing lacks places for cultural activities, so it is very important for the construction of public space. The cultural space order of Baojing would be restructured according to the current situation (Fig.40): the upper village is dominated by public services and infrastructure, the new village transfer into a center of cultural and artistic activities, and the old village becomes an experience area on Dong lifestyle. Visitors enter the upper village, pass through the new village, and finally arrive at the old village. This route guides people from the primary understanding of their participation and then deeper exploration of Dong culture. Then, in such an ordered space sequence, the buildings with corresponding functions could be supplied according to the needs of the target populations.

In addition to the cultural activation of the above three aspects, the culture itself must be activated.

Activating culture itself is the solution to the fading problem of traditional culture mentioned in chapter one. After the ecology, livelihood, and architectural cultures are activated, the entire cultural-ecological environment is as stable as a trunk (Fig.41), while other cultures are like leaves and gains that grow from the trunk.

People always pay more attention to the crown and ignore the trunk when looking at a tree. Cultural ecology is also similar. Music, dancing, instruments, festivals, ceremonies, and foods are more easily to be felt, learned, and transmitted by people. The activation of these cultures relies more on the efforts of the folk elites, who receive the respect and praise from the villagers, will inevitably bear the responsibility of cultural heritage.

4.3.2 External Cultural Activation The external cultural activation is still led by people. Although the current cultural-ecological situation of Baojing village is not 063

a. Clothing Design by using Dong Elements Designed by the graduates of Hunan Arts and Crafts Vocational College, 2017

b. Jewelry Design by Using Dong Elements Designed by Shuyi Chen

Fig.42 Designer Works by Using Dong Elements 064

that good, the fantastic myths and legends, ancient buildings and mysterious lifestyle all make it have a strong attraction to the outside world, which constantly stimulates the curiosity and exploration desire of people outside the village.

External forces play an important role in the activation of livelihood culture. As for Baojing, which has repaired the traditional industrial chain, it is still in a state of self-sufficiency and lacks the connection with the outside world. Therefore, it is also necessary to embed external forces in the village to upgrade the handicraft industry.

First of all, the participation of elites in various fields can better combine the needs of modern people with products and enrich product types. For example, fashion designers can design daily clothing with Dong elements , apply Dong crafts to various products (bags, tablecloths, tapestries, etc.)(Fig.42), and optimize the existing clothing types; teachers and students in art-related majors, whether they come to the village to investigate, travel or research, can enhance the aesthetic appeal of the entire village.

Then, the participation of the operation organizations can make the production standardized, and continue to expand outwards.

For example, cultural operation companies can regularly organize exchange activities and art exhibitions, and commercial operation teams can expand the markets of products and support these products to form unique brands belonging to Baojing itself.

The original Dong culture is the upstream source of the industry.

While in the middle reaches, various fields and departments interact to transform culture into practical and monetary value.

The downstream extends outward through exhibitions, lectures, experience activities, and peripheral products, and expands its influence as well. In this new industry, villagers, scholars, cultural and creative workers, visitors, and tourism companies are organized together to cooperate and play a positive role in promoting the cultural and ecological environment of Baojing while making profits.

In terms of the architectural culture activation, architects and planners can directly participate in the construction and reconstruction of the public space, and penetrate the traditional Dong culture elements into every corner of the living area in a professional way.

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4.4 Spatial (Re)Production Henri Lefebvre ([1974] 1991) took the production of space as the logical basis of urban research and discussed the formation of urban social relations. Also, urban space is not only physical but also social (He and Zhang, 2017). He believes that through the (re)production of social space, new middle-class communities are gradually emerging.

The same applies to rural areas. The living standards of Baojing villagers will be significantly improved after spatial (re)production.

From an economic perspective, Harvey (1982) believes that uneven geographical development and fundamental re-structuring to the capitalist space economy play a vital role in the formation and resolution of the crisis, and even resulting in the spatial fix of the internal contradictions of capitalism. Although China is a socialist country, the economic system is still dominated by the market (Guo, 2015), so Harveyâ&#x20AC;&#x2122;s theory is useful for reference. His concept of spatial fix focuses on the economy, while the cultural activation proposed in the previous section can be regarded as the embodiment of it in the cultural-ecological environment. Baojing in poverty is a manifestation of Chinaâ&#x20AC;&#x2122;s uneven geographical development. Faced with the current difficulties, it is urgent to carry out the spatial fix.

The result of the (re)production of social space will eventually still be expressed in physical space. Therefore, the spatial (re)production of Baojing can be specifically regarded as the renovation of village space. To be more specific, it should be the spatial plan corresponding to the cultural activation strategies. It is not only limited to the pure functional replacement, but pays more attention to the economic profits and emotional needs of residents (Xie, Fan, and Chang, 2017).

4.4.1 Fixing Ecological space is the most needed part to be fixed.

The first is to do the river improvement and to divide the village into several fire-prevention zones based on it. Through precipitation, aeration, Phyto filtration, and the establishment of pond habitat, the quality of water is purified to restore the biodiversity of river basins.

At the same time, these areas are also integrated into the natural landscape of the village.

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Then, prevent and control landslides in prone-areas in the village. The main ways are growing slope fixing plants and redesigning the road slopes (Fig.43). Slope-fixing plants are selected from local species.

Fig.43 Slope-Fixing Plants Growing & The Road Slopes Redesigning 067

Fig.45 Road Systems, Cultural Organs and Sky Train Lines

Sky Train Station

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Missing spaces in the process of cultural activation also need to be complete.

The livelihood complete includes new farming space and handicraft working space. The traditional farming mode of rice-fish-duck symbiosis agriculture is going to be restored and combined with the existing terraced fields to form a compound cultivation space. Also, the farmland sightseeing path, plank roads, and shrub zones are set up there to enrich the content of cultivation space and enhance the ornamental value (Fig.44). Handicraft space refers to the workshops used for weaving, batik, embroidery, tailoring, and silver making activities. These workshops should have production, experience, learning, and exhibition areas.

The improvement of living space mainly relies on the roads reorganization. At present, the road system of Baojing is quite chaotic, with many unlinked roads. Although the three roads in the east-west direction are in good condition, the village still lacks the North-South connection. Therefore, during the road re-planning, the loop line surrounding the residential area would be improved and the disordered pedestrian road within the village would be reorganized, too (Fig.45).

Fig.44 An Example of The New Farming Space

Board-walk

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Fig.46 The Stop on the High Way

Fig.47 The Sky Train 070

In addition, due to the inconvenience of transportation, the village has weak connection with the outside world. In order to solve this problem, the author adopts the most direct way to set up a stop on the highway passing through the village, and connect the highway with the village below through vertical traffic (Fig 46). In this way, this area would become the most comprehensive transportation center of Baojing. It is not only a brand-new entrance, but also a unique viewing platform, where people who go through this way can overlook the whole view of the village. Both outsiders and the villagers themselves can freely choose their transportation mode and destination.

4.4.2 Growing Growing refers to the new content that is generated after space is fixed, which is also combined with the activated culture and the needs of modern life. The role of these growing spaces in the cultural ecology of Baojing is similar to that of human organs. They provide a place for the development and innovation of the cultural ecology, and constantly update and evolve themselves according to the needs of the target population so that the cultural-ecological environment is always in a state of flow and the whole village keeps being alive.

Therefore, the author calls growing spaces Cultural Organs (Fig. 45).

Traffic improvement has always been the focus of designersâ&#x20AC;&#x2122; exploration.

In the previous analysis, it was mentioned that inconvenient transportation is one of the main reasons leading to a large amount of farmland abandonment. Therefore, based on re-planning the road, the author added a new mode of transportation in the vertical direction-the sky train(Fig.47). It is less limited by the terrain, and greatly reduces the distance and time cost of farmers traveling through different fields. At the same time, it can be used not only by farmers but also by other visitors. Therefore, it also provides people with another way to visit and entertain. Each sky train station is located at the intersection of the main roads (Fig.45), connected in a mesh network, which makes the space above the village most efficient.

Stimulated by the handicraft industry upgrading, to expand the downstream business of the industry, some new spaces need to 071

Fig.48 The Cultural Creative Souvenir Stores

Fig.49 Lighting Devices 072

be grown here, including the conference center, cultural creative souvenir stores(Fig.48), as well as a series of exhibition space.

The exhibition space is not a separate exhibition hall but is interspersed in every corner of the village. Several glass display cabinets are irregularly set up on both sides of the road to display cultural creative products with the Dong elements, which are adding interest and sense of hierarchy to the straight road. These small devices are still lit at night, which is one of the means to create the night view (Fig.49).

At the same time, the board-walk (Fig.50) in the new farming space (Fig.44) is also one of the important observation spaces. It shuttles through the woods in a modern way, and the buildings and farmland of Baojing could be overlooked from here. These exhibition spaces let people gain real feelings about the culture of Baojing in a selfexperiential way.

In summary, space fixing is the most basic protections of the economic developing environment of Baojing, and the growing is a further step, which is the image for the future. Perhaps when the growing space is completely (re)produced, the villagers in Baojing would be able to achieve a class leap.

Fig.50 The Board-walk in The New Farming Space 073

Chapter 5:

CONCLUSION

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Fig.51 Schematic Diagram - Where Will Traditional Villages Go? 076

Traditional Ethnic Minority Villages such as Zhenyuan, Zhaoxing, Tangan, and Baojing are all facing a huge contradiction between development and protection, while each village makes different choices. Some of them pay more attention to economic development, while others focus more on the conservation of heritage. Zhenyuan and Tangâ&#x20AC;&#x2122;an are two extreme cases.

The development-oriented regions mostly combine their situations and adopt the tourism development mode to form a consumptive business environment. The people, capital, and culture from the outside world will impact the local values, and eventually, the culture of these areas will fade away and tend to be homogeneous. On the contrary, the protection-oriented areas minimize commercial development and try to maintain the original appearance of traditional villages. This protection-only, non-development mode leads to the single living space of residents and the stagnation of production. In the long run, the cultural heritage of these regions will only be symbolized and lose its vitality.

The development strategies and solutions put forward by the author are to explore a new way of traditional village development and try to achieve the balance between development and protection.

The theoretical basis of this exploration is cultural ecology. First of all, from the perspective of ecology, livelihood, and architecture, a comparative analysis of the current status and ideal status of a regionâ&#x20AC;&#x2122;s cultural ecology is made. And then the problems of the area could be found out accurately. Then through the Cultural Activation and Spatial (Re)Production, these problems could be solved, and a new direction on development would be found. Finally, a healthy and sustainable cultural ecosystem will be formed.

This mode wakes up cultural self-confidence and cultural consciousness by creating local space. All the strategies and schemes applied to originate from the culture itself and finally return to the culture. They have pure local characteristics. So, each region developing according to this mode will be unique (Fig.51).

This study explored the spatial transformation strategy of Traditional Ethnic Minority Villages combined with sociological theories and methods, discussed its development direction under the guidance of economic theory, and eventually forming a universal development pattern, which and promotes the interdisciplinary and integration among different disciplines.

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APPENDIX

The Outline of the Interview 1 – For the Village Government The Outline of the Interview 2 – For Ordinary Villagers The Outline of the Interview 3 – For Local Architects 079

The Outline of the Interview 1 â&#x20AC;&#x201C; For the Village Government A. Population Information a. The total number of households in the village is ____, the total population is ____, the permanent population is ____, the temporary population is ___, and the elderly (over 60 years old) are ___. b. The number of migrant workers is ____, of which the ratio of male to female is _______. What kind of work do migrant workers mainly engage in? c. The number of people returning to their hometowns in recent years _____, of which the proportion of the elderly is _______, what kind of work are they mainly engaged in after returning to their hometowns _____. d. The number of people moved out in recent years _____, of which the proportion of the elderly is _______, what kind of work are you mainly engaged in after moving out _________. e. Villagers with elementary and middle school education have _____, those with high school education have ____, and those with college education or above have _____. f. Wealthy families in the village have _____ households with income _____, and poor families have _____ households with income _____. g. There are _____ people in the village with craftsmanship and skills, and _____ types of skills. h. There are _____ households with cars, _____ households with trucks, and _____ households with farming vehicles in the village.

B. Housing Information a. There are about _____ empty houses in the village and about _____ households in rented houses. b. There are ____ rated dangerous buildings in the village, and ____ sets are still in use. Are the residents mostly elderly?

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c. ____ housing has been renovated, how is the usage after remodeling (residential/idle/rent)?

C. Public Facilities a. Education 1) How is the school used? How has the number of students and teachers changed in recent years? __________________________________________________________ 2) Where does the child go to school, how far is it, and what method (such as walking, motorcycle, motor vehicle)? __________________________________________________________ 3) Are there any boarding schools? Do students have difficulty going to school? Is there any relevant policy to solve it? __________________________________________________________ b. Medical 1) The size and number of clinics in the village? What about treatment and use? __________________________________________________________ 2) Where do villagers generally go to see a doctor? How do they evaluate village clinics, township hospitals, and urban hospitals? __________________________________________________________ c. Elderly Caring 1) What are the main activities of the elderly in the village? __________________________________________________________ 2) Are there any service facilities for the elderly? How far is it from the village? How is it used? __________________________________________________________

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The Outline of the Interview 2 – For Ordinary Villagers A. Personal Information Your name _____, age _____, nationality _____, education level _____ (① never received education ② graduated from elementary school ③ graduated from junior high school ④ graduated from high school ⑤ college/university undergraduate and above), occupation _____.

B. Land Situation a. Total area of homestead _____m2; total area of farmland ____m2 b. Main farming types _________________________ C. Housing Situation a. The total construction area of the house is ______m2, the number of floors is ___, the width is ___, the depth is ___, a total of ___rooms b. Building time _______; building cost ________ yuan c. What big appliances do you have in your home: ____① TV; ② refrigerator; ③ washing machine; ④ computer; ⑤ other ____ d. Are you satisfied with your current residence? () ①Yes ②No If you are not satisfied, what do you think needs to be improved or what features are missing? ① Number of rooms; ② Room area; ③ Daylighting; ④ Ventilation; ⑤ Drainage; ⑥ Water use; ⑦ Sound insulation; ⑧ Other D. Public Facilities a. Water Use 1) The main source of your household water is: ______ ① Tap water; ② Public well in the village; ③ Well dug by yourself; ④ River water; ⑤ Spring water; ⑥ Other 2) Where does water use concentrate? ①Daily life ②Cooking ③Flushing ④Water for livestock ⑤Agricultural irrigation ⑥Others 3) Do you think the water quality () ① is cloudy; ② has impurities; ③ is clear b. Road 1) Are you satisfied with the road? () Yes; ② No, if not satisfied, the reason is ____ 082

① Muddy when it rains; ② The road is too narrow; ③ It cannot reach the door of the house; ④ It cannot reach the field; ⑤ There is no light at night; ⑥ Other 2) Where do you take the bus when you travel? ____________ c. Cultural and sports facilities 1) What cultural and sports facilities have you used in the village? () ① Cultural Center; ② Basketball court; ③ Library; ④ Other ___ 2) What facilities have you used? What is the frequency? () If not, the reason for not using is _____ 3) What facilities do you want to add? __________________________ ________ d. Sanitation facilities 1) The toilet in your home is _____① water flush type; ② dry toilet; ③ public toilet 2) How to deal with garbage ____: ①Dump at will; ②Landfill; ③Throw in the garbage bin for recycling; ④Centralized incineration; ⑤Others E. Willingness to Transform a. What kind of house do you prefer, wood or brick? ( ) ① wooden structure; ② brick structure Reasons for your choice of wooden structure ( ) ①Tradition and habits; ②It is convenient to raise livestock; ③Ventilation; ④Other b. Reasons for your choice of brick structure ( ) ① Stable and safe; ② Fireproof; ③ Beautiful; ④ Other c. What tourist experience activities are you willing to operate? ( ) ① Catering; ② Homestay; ③ Traditional cultural experience: ④ Shops: ⑤ Other

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The Outline of the Interview 3 â&#x20AC;&#x201C; For Local Architects A. Related Background a. Architect's name, age, education level, working time, apprenticeship, and work place. b. Does the local still use traditional methods to build or repair residential houses? c. What are the processes of residential building construction? How long does it take to complete?

B. Preparation Before Building a House a. What are the preparations required for houses to be built? b. How to decide the orientation and form of the dwellings? c. Is there any grading order for building residential houses? d. What materials are needed to build houses in residential houses?

What is the source of the material?

C. Design a. What are the design considerations? b. What is the width and depth of residential buildings? Are there any regulations? c. Is there a fixed scale relationship between residential building components? d. Are there any taboos on the dimensions of residential houses and components?

D. Building Custom a. What are the customary ceremonies in the process of site selection, construction, completion, house entry, moving, etc.? The specific form of the ceremony (time, characters, place, form)? b. What are the taboos in building a house? c. Are there any exorcism items in the building?

E. Repair and Maintenance 1. How long can housing components be used?

2. How to repair the damage?

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FIGURES

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List of Figures Fig.1 Views on Different Traditional Ethnic Minority Villages a. 桃坪 Taoping Village (Aba Tibetan and Qiang Autonomous Prefecture) Source: https://bbs-fd.zol-img.com.cn/t_s1200x5000/g1/M05/08/02/ Cg-4jVN406qIF_OZAAljolcjeTQAANf7wPCL-YACWO6609.jpg b. 苍苔 Cangtai Village (Honghe Hani and Yi Autonomous Prefecture) Source: http://5b0988e595225.cdn.sohucs.com/images/20190601/6c fd5fe531e4446eaf044186ee5160c7.jpeg c. 诺邓 Nuodeng Ancient Village (Dali Bai Autonomous Prefecture) Source: https://sheying.sioe.cn/uploadfile/201301/6/1126499757.jpg d. 小溪 Xiaoxi Village (Tujia and Miao Autonomous Prefecture) Source: https://bbswater-fd.zol-img.com.cn/t_s1200x5000/g5/ M00/04/04/ChMkJ1ZyPYiIVxKJAA5GbA0lnQIAAGQQgC9aVMADk aE809.jpg Fig.2 The Scene Be Seen at The Potential Landscape Point Source: Shot by the author Fig.3 Stairs Connecting the Up and Down Source: Shot by the author Fig.4 民族大团结 Stamp Set Called The Great Unity Source: https://www.sohu.com/a/200772875_351285 Designed by Prof. Zhou Xiuqing, October 1, 1999; Summarized by the author.

Fig.5 The Panorama of Zhenyuan Source: https://pic.17qq.com/uploads/fkkfmgpfny.jpeg Fig.6 Drum Towers in Zhaoxing Source: http://5b0988e595225.cdn.sohucs.com/images/20180712/7ce 4a6d6c91c48e49db5ec1fe6654de2.jpeg Fig.7 Schematic Layout of Zhaoxing Source: A map sold in a souvenir shop in Zhaoxing, the author is unknown; Shot by the author 088

Fig.8 Grant Song Performance in Zhaoxing Source: https://pic4.zhimg.com/v2-4d5e22b696182fb2d7ae50fd74c7 a05d_1440w.jpg?source=172ae18b Fig.9 Commercial Pedestrian Street in Zhaoxing Source: Shot by the author Fig.10 The Overlook of Tang’an Source: Shot by the author Fig.11 Tang’an Museum Source: Shot by the author Fig.12 New Dwellings Under Construction Source: http://www.ikuku.cn/wp-content/uploads/user/u1497/POST/ p256249/1461325122995121-818x555.jpg Shot by Shi Zheng Fig.13 Living among Fuchun Mountain (Partial view) Source: Ancient Chinese Painting, painted by Huang Gongwang, 1350, Yuan Dynasty Fig.14 Big Fire in 2014 a. Before the Fire Source: https://timgsa.baidu.com/timg?image&quality=80&size=b 9999_10000&sec=1596675649991&di=265ff3234d0b95735580a78c 13cad4da&imgtype=0&src=http%3A%2F%2Fy1.ifengimg.com%2 Fcmpp%2F2014%2F01%2F27%2F17%2F84cf7c56-55db-4af9-adfce728976dafca.jpg b. During the Fire Source: http://i0.itc.cn/20140127/2f9d_e67725ae_6926_de39_ fb7a_3e505c557eb2_1.jpg c. After the Fire Source: http://nx.people.com.cn/NMediaFile/2014/0127/ MAIN201401270751000592755500270.jpg Fig.15 Comparison of the Three Partition in Baojing a. Areas of the Upper Village, the New Village, and the Old village Source: Shot by Peichen and Li Yin with UAVs; Analyzed by the author 089

b. The Gables of the Houses in the Old Village and the New village Source: Drawn by the author Fig.16 Public Service Facilities in the Upper Village a. Bus Station Source: Shot by the author b. Bank Source: Shot by the author c. Judicial Office Source: Shot by the author Fig.17 Drum Tower in the Middle Source: Shot by the author Fig.18 Residential wooden Houses Source: Shot by the author Fig.19 Traffic Analysis of Baojing a. The Highway Right Through the Village Source: Shot by the author b. Road Analyze of Baojing Source: Drawn by the author c. Traffic Location of Baojing Source: Drawn by the author Fig.20 寨门 (Gate of the Village) Source: Shot by the author Fig.21 风雨桥 (Wind-and-rain Bridges) Source: Shot by the author Fig.22 吊脚楼 (Diaojiao-Lou) Source: Drawn by the author Fig.23 Notice from Village Committee for Penalties of Violations Source: Shot and translated by the author Fig.24 Map on Land Use of Baojing Source: Drawn by the author 090

Fig.25 Handicraft Activities a. Making Shoes in Front of The Door Source: Shot by the author b. Making Cloths in The Corridor Source: Shot by the author Fig.26 Inside View of the Traditional Wooden House Source: Shot by the author Fig.27 Main Street in the New Village Source: Shot by the author Fig.28 The Abandoned Triangular Space in the New Village Source: Shot by the author Fig.29 Experience on Going Across the Field a. Wearing Boots to Avoid Leeches Source: http://tv.cctv.com/2018/10/02/ VIDEvoPtzXC4Cu5z1sQxhZBY181002.shtml Screenshots from 夜线 (Night Line)20181001 produced by China Central Television (minutes 12:15). b. Walking Through Fields Source: http://tv.cctv.com/2018/10/02/ VIDEvoPtzXC4Cu5z1sQxhZBY181002.shtml Screenshots from 夜线 (Night Line)20181001 produced by China Central Television (minutes 13:06). c. Encountering a Big Spider Source: http://tv.cctv.com/2018/10/02/ VIDEvoPtzXC4Cu5z1sQxhZBY181002.shtml Screenshots from 夜线 (Night Line)20181001 produced by China Central Television (minutes 13:18). d. Climbing the Muddy Hill Source: http://tv.cctv.com/2018/10/02/ VIDEvoPtzXC4Cu5z1sQxhZBY181002.shtml Screenshots from 夜线 (Night Line)20181001 produced by China Central Television (minutes 15:27).

Fig.30 Schematic Diagram of Villagers’ Cultivation Route Source: Drawn by the author 091

Fig.31 Procedure of the rice-fish-duck symbiosis Source: Drawn by the author Fig.32 Incomplete Industrial Chain in Clothing Source: Shot and analyzed by the author Fig.33 Procedure of the rice-fish-duck symbiosis a. 长桌宴 (Long Table Banquet) Source: http://s14.sinaimg.cn/mw690/001UiRbUzy6SjyjyULbed&690 b. 讨葱定情 (Sending Spring Onion) Source: http://www.hkcd.com/userfiles/1524051882.jpg Fig.34 Children Don’t Wear Traditional Clothes in Their Daily Life Source: Shot by the author Fig.35 The Living Inheritance Idea of Baojing Source: Drawn by the author Fig.36 Protection Barrier Reparation Source: Drawn by the author Fig.37 Diagram of an Ecological Toilet Source: Drawn by the author Fig.38 Schematic Diagram of the Traditional Industrial Chain Restoration Source: Drawn by the author Fig.39 Agricultural Products in Baojing a. 五色稻米 (Five-Color Rice) Source: http://5b0988e595225.cdn.sohucs.com/images/20170908/ec e8742367534311b8a6cb2f170f0145.jpeg b. 糯米酒 (Glutinous Rice Wine) Source: https://timgsa.baidu.com/timg?image&quality=80&size=b9 999_10000&sec=1596557737378&di=af2c6a9d5944a63b4d9a3650df cecc05&imgtype=0&src=http%3A%2F%2Fimg0.imgtn.bdimg.com% 2Fit%2Fu%3D4212964970%2C1673340739%26fm%3D214%26gp% 3D0.jpg c. 酸汤 (Sour Soup) 092

Source: https://ss1.bdstatic.com/70cFvXSh_Q1YnxGkpoWK1HF6hhy/ it/u=2738784402,1886899427&fm=26&gp=0.jpg d. 酸汤鱼 (Sour Soup Fish) Source: http://image.naic.org.cn/uploadfi le/2017/1014/1507953193225129.jpg e. 卤鸭 (Pot-stewed Duck) Source: http://n.sinaimg.cn/translate/761/w924h637/20190314/u8Lthufnxfn2785587.jpg f. 糯米蛋 (Glutinous-Rice Eggs) Source: http://i2.chuimg.com/48fef032faa74197a8257dada3cad0fe_1 602w_1069h.jpg?imageView2/2/w/660/interlace/1/q/90 Fig.40 The Cultural Space Order Reorganization Source: Drawn by the author Fig.41 The Structure of Cultural Ecology Source: Drawn by the author Fig.42 Designer Works by Using Dong Elements a. Clothing Design by using Dong Elements Source: http://inews.gtimg.com/newsapp_bt/0/2553284856/1000/0 Designed by the graduates of Hunan Arts and Crafts Vocational College, 2017 b. Jewelry Design by Using Dong Elements Source: https://www.51design.com/upload/project/20190401/312218 82ece2257b4cbdfc3f97c77c99.jpg Designed by Shuyi Chen Fig.43 Slope-Fixing Plants Growing & The Road Slopes Redesigning Source: Drawn by the author Fig.44 An Example of The New Farming Space Source: Drawn by the author Fig.45 Road Systems, Cultural Organs and Sky Train Lines Source: Drawn by the author

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Fig.46 The Stop on the High Way Source: Drawn by the author Fig.47 The Sky Train Source: Drawn by the author Fig.48 The Cultural Creative Souvenir Stores Source: Drawn by the author Fig.49 Lighting Devices Source: Drawn by the author Fig.50 The Board-walk in The New Farming Space Source: Drawn by the author Fig.51 Schematic Diagram - Where Will Traditional Villages Go? Source: Drawn by the author Table 1 Comparison on the Three Partitions Source: Drawn by the author Table 2 The Status Quo of the Folk Elite in Baojing Village Source: Drawn by the author

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REFERENCES

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