The Folk Wisdom In The Modern Situation

This study focuses on the changes of Wanrong jokes in Shanxi province, mainly based on field-based survey data, supplemented by local literature and documents This paper is based on the viewpoint of vision, put the jokes of Wanrong into the ethnic habitat of locality and the daily life of public, which people are too accustomed to calling it in question, by using folk literature, folklore, anthropology theory and methods, to discuss the background and development of Wanrong jokes, the process of the text taking form, inheritance, variation, conversion of the function of Wanrong jokes in the modern development, and the interaction between the interests of all parties in the context of the protection of intangible cultural heritage, aimed at revealing the selection of populace in the daily life and the significance of Wanrong jokes as the local knowledge in the process of the social changes. Paying attention to the daily life of public, focusing on the interpretation of the cultural choices of populace, emphasizing the rationality of folk knowledge, are it's starting and foothold.This article consists of the introduction, conclusion, as well as the body of the five chapters:The introduction includes the goal and significance of selected topic, the present situation of research, the technique and material origin of research, as well as the deficiency of this paper.The first chapter carried on the outline of Wanrong jokes in Shanxi province. Firstly by introducing the space and time situated of Shanxi Wanrong, explained the production background of Wanrong jokes in the natural environment and the social environment of locality, then combed the development process of Wanrong jokes from the traditional pattern to the modern style, finally by the comparison with the folk jokes of other regions, discussed the humorous characteristic of Wanrong jokes to lie in the humanistic character of"zeng"and the charm of dialect.The second chapter mainly discussed the oral inheritance mechanism in the of Wanrong jokes, presented the interaction between the performer and audience in the performance process of the text taking form to highlight the creation and the inheritance of oral tradition in the live demonstration of Wanrong jokes. Along with the induction of modern media, the bearing body and the inheritance way of Wanrong jokes has magnified the tendency, and constantly mutated in the process of tradition towards modern.The third chapter described the different functions of Wanrong jokes in the little and great traditional society where people look the different values of Wanrong jokes to the folk life and local economic development, from which you can peep out to the modern impact of traditional folk culture, so between the civil power and the national -country have a great tension, thus it is possible that both parties may reach a conspiracy to achieve their narrative discourse in the traditional practice.The fourth chapter placed the Wanrong jokes in modern context where Wanrong jokes be exploited, in which as a local cultural capital it is changed from traditional culture to cultural products, and become the game of the interest of the all groups, while the subject of folk culture was excluded, thus, if the folk culture was pulled out the living world it would only a cultural symbol of which the public discourse was obscured.Chapter V discussed the status of Wanrong jokes as the object of the protection of intangible cultural heritage, through constructing the discourse of the government, businessmen, scholars and folk artists in different fields, as the other hand, the status of public body is lost under the protection of " national presence ", and to reflect on this basis, it is concluded that the values of Wanrong jokes is recognized as the local knowledge should return the life world of populace to explain and explore the importance of the meaning world.Conclusion: As the local knowledge Wanrong jokes is the integral part of the daily life of public and the appropriate choices of populace in the process of the social changes. In the modern and the protection of intangible cultural heritage which are the contexts of non-daily life, researchers should respect the rationality of folk knowledge in the daily life of local populace and restore the meaning world where the local people can live freely. All in all, in the protection of folk culture, we should enter into the life world of local populace to listen to their voices, to understand their understanding, to provide them with the real way of humanistic care.