非物质文化遗产的开发利用法律规制模式初探

开发利用非物质文化遗产是非物质文化遗产保护的一项重要举措，也是一个难题。破解之道之一就是要将非物质文化遗产的开发利用纳入到法律规制轨道之中。目前，我国在非物质文化遗产开发利用中只有公法这一单独的法律规制模式，势孤力薄，我们需要制定相关私法制度并构建起公法、私法相交织的综合法律规制模式，以便更合理地开发利用非物质文化遗产的商业价值，更有效地保护和传承我国的非物质文化遗产。     

保护非物质文化遗产与开发传统文化产业的结合路径

非物质文化遗产是存在于现代的活态传统文化表征,它的存在和传承形态与现代传统文化产业或产品密切相关。面对商业开发中非物质文化遗产保护存在的现实问题,应当"警惕危机更看重机遇",必须克服过于依赖政府而忽视市场的观念,找寻保护非物质文化遗产与开发传统文化产业的结合路径,具体包括:产业扶持与市场准入的结合;文化传承与产品创新的结合;公权管理与私权保护的结合。     

论非物质文化遗产的私权保护

对非物质文化遗产,有必要在公权保护之外予以私权保护,私权保护有助于非物质文化遗产的保存、保护与弘扬。在具体权利的构建上,应重视精神权利的保护,非物质文化遗产所有人在文化遗产中所蕴含的人格利益需要得到尊重,享有以适当的方式表明非物质文化遗产来源的权利以及保护非物质文化遗产不被不适当使用和贬损性使用的权利;经济权利不宜过分强调,经济权利的授予与权利行使以惠益分享为原则,还应基于利益平衡原则予以一定的限制。     

西藏非物质文化遗产的行政法保障

在非物质文化遗产保护的过程中，人民群众是主体，但政府的主导作用亦不可缺失。近年来西藏非遗保护取得了众多硕果，在取得如此成绩的同时，西藏非物质文化遗产的保护正面临着众多问题，在法律层面提供保护无疑是重要一环。西藏非物质文化遗产保护过程中的公众参与、软行政行为的运用、政府主导性的发挥与政府责任落实等方面是西藏非物质文化遗产法律保护过程中的重要议题，也是亟待完善之处。     

完善非物质文化遗产保护的地方性立法体系

健全法律保护体系是非物质文化遗产保护得以保护的重要法律依据,合理保护开发利用我国非物质文化遗产,是在国家宪法、法律、法规的正确指导下,积极探索地方针对非物质文化遗产保护的立法研究,尽早完善我国非物质文化遗产保护的法律体系,为建立生态和谐文化的生存发展,充分发挥地方性法规及其规范性文件对非物质文化遗产保护整合的积极作用。     

非物质文化遗产保护与开发之主体研究

成功的保护与开发非物质文化遗产必须依靠政府与民间组织的合作。中国非物质文化遗产的保护与传承主要依靠政府,缺少民间组织的配合。中国应建立以政府与民间组织合作为基础的多重主体合作机制,充分发挥商业组织、社区的作用保护与开发非物质文化遗产资源。     

文化遗产权利的公益透视

对于公共利益的探讨成了时下学界关注的热点问题,但鲜有学者研究文化遗产权。试用热点问题的内容来讨论冷门话题,首先,对文化遗产及文化遗产权作了一大致介绍;其次,梳理了一下与文化遗产权有关的公共利益理论,并用现有的公益理论、从公共利益层面来解析文化遗产权,探讨其公权属性;最后,简单谈了一下公益冲突理论对于文化遗产权保护的启示。     

试论知识产权的私权属性及其公权化趋向

知识经济时代的知识产权正由传统意义上的私权蜕变为一种私权公权化的权利。私权性是知识产权的本质属性,知识产权私权的公权化趋向乃是建构知识产权法的利益平衡机制、保障知识产权人的专有权、实现知识产权法的公共利益价值之所需。知识产权私权的公权化表明知识产权兼具有私权属性和公权属性,二者对立又统一。其中,私权属性是矛盾的主要方面,公权属性是矛盾的次要方面。知识产权私权的公权化意味着在加强知识产权私权保护的同时应当重视社会公共利益,以防止私权保护不足或私权保护过度从而破坏知识产权人利益和社会公共利益的平衡。知识产权法在民法体系中具有相对独立地位。     

非物质文化遗产保护中的政府主导与政府责任

非物质文化遗产保护刻不容缓。非物质文化遗产保护工作中政府主导问题,也必然伴随着责任问题,没有责任的约束,政府主导可能由于权力缺乏约束而异化甚至被滥用,从责任的维度考察非物质文化遗产保护工作,厘定政府责任,是必要而且紧迫的。     

非物质文化遗产开发利用的私法规制

由于我国非物质文化遗产私法保护制度的缺失,导致非物质文化遗产开发利用中权利主体制度、利益分配机制及利用限制制度缺失。非物质文化遗产的产权应授予来源群体与代表性传承人。对外国主体开发利用我国的非物质文化遗产的,应遵循事先知情同意原则,对本国主体开发利用非物质文化遗产的,应采法定许可原则。保障利益分享的制度模式应采以法律规定为依据的法定义务,对利用非物质文化遗产的利益分配可以利用"第三部门"来实现。从对权利主体的权利及开发利用两个方面确立限制制度。     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms

In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics are not expelled. Rather, they are granted a special status known as the śikṣādattaka. In this paper I explore the rules. concerning pārājika penance and the śikṣādattaka with specific regard to monastic celibacy. Given that five out of six extant law codes recognise this remarkable accommodation to the rule of celibacy, I argue that we must look to Vinayas other than the Pāli Vinaya if we are to arrive at a nuanced and representative view of Indian Buddhist monasticism.

Grant me chastity and continence, but not yet. Augustine of Hippo (354–430 C.E.)

     

Family breakdown and the ‘Welfare Child’ in 19th and 20th century Britain

This article traces new cycles of interest in past children as distinct from past childhood. Recent work highlighting that a conceptualisation of childhood existed even in periods with few written records closes the chapter begun by Philippe Ariès in 1960. Instead, there has been a new surge of interest in children on the edges of family life, as well as children in similarly liminal positions between the worlds of adults and children: runaways, delinquents and orphans. Several themes in the literature are identified, based on the conflicting ideas of ‘body/mind’, ‘victim/threat’, ‘needs/rights’. It is noted that researchers are using more imaginative ways of reaching the lived experience of children than the family or institutional framework, and that an increasing link is drawn between historical and modern concerns such as child abuse and the care of ‘at risk’ children.     

Vedic Language and Vaiṣṇava Theology:Madhva’s Use of Nirukta in his Ṛgbhāṣya

This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya (RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva) and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in the form of Vyāsa₁. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this concern elicited. By looking at how two of Madhva’s most important commentators (the 14^th-century Jayatīrtha and the 17^th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language. Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated. Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava traditions (Halbfass, 1991: 4).     

Policing Outlawed Desire: ‘Homocriminality’ in Beat Spaces in Australia

Drawing on interview data of gay men who have had their behavior in public spaces scrutinised by agents of the law for signs deviance, this article explores the historical characteristics of police animosity towards such conduct in Australia. This entails examining encounters between police and gay men who pursue desire in ‘beat’ (or ‘cottage’ to the use the UK term) spaces. Exploring why these outlaw gay male subjects are so abject and troubling to the law, the discussion documents how law’s desire to regulate gay men plays out in the masquerade of ‘plain-clothes’ agent provocateur operations where police entrap gay men by mimicking gay bodily appearances, gestures and mannerisms. This article also examines how police regulation of gay desire functions as a form of violence that delimits expressions of same sex desire in public spaces. A key theme that underpins the analyses in this paper is that the policing of desire in ‘beat’ spaces helps produce qualities of illicitness and dangerousness and that this, in turn, fuels the circuit of desire at play between gay men and agents of the law.

Interrupting the Myth of the <Emphasis Type="Italic">Partage</Emphasis>: Reflections on Sovereignty and Sacrifice in the work of Nancy,Agamben and Derrida

Agamben traces the bio-political essence of modern politics to the non-sacrificial killing of Homo Sacer in Roman law. Nancy, on the other hand, links the history of Western politics to the fundamental logic of sacrifice in Western metaphysics. He nevertheless contemplates the possibility that Western societies may finally have arrived at the threshold of a non-sacrificial existence. Derrida seeks to resist the sacrificial logic of Western metaphysics and politics, but nevertheless appears to accept it as an irreducible fact of human co-existence. Unlike Nancy, he envisages no actual or actualised beyond beyond the realm of sacrificial metaphysics and politics. He thus can be said to interrupt Nancy’s ‘myth’ of a non-sacrificial partage. This article compares these three philosophical stances in the hope of throwing more light on the role of sacrifice in the law and politics of our time. Professor of Law, Rand Afrikaans University. Conversations with Ann van Sevenant, Carol Clarkson, Louise du Toit, Peter Fitzpatrick, Costas Douzinas and Adam Thurschwell gave impetus to many of the themes developed in this article. Concomitant shortcomings and inaccuracies, as always, are mine.