湘绣刺绣
【湖南日报】2014年12月29日第三版报道
本报记者 文热心
老手艺，乡愁的一种重要元素。
老手艺，曾是民间生产形式，也是民间生活保障，像“布帛菽粟”一样，人们不可离开它。
现在，老手艺离人们渐行渐远了。于是，有识之士大声疾呼，保护老手艺（工艺），因为它们是文化财富。然而，在湖南日报与省民间文艺家协会、省工艺美术家协会开展的“寻访‘三古一老’”活动中，记者更感受到，老手艺既是一笔丰厚的文化财富，也是一笔巨额的物质财富。
打铁
1、老手艺也是物质财富
在常德蒿子港，“崩崩、当当”的弹花声，“叮叮、咚咚”的打铁声，声音中产生的是冬天取暖的棉被，是生产用的锄、耙和生活用的刀、铲；在桃花源里，看桃源工传人凿木成画，联想的是古建筑上的装饰品；在郴州银城旁，观赏银器打造，在湘西苗村侗寨看蜡染、侗锦制作，自然会想到美化生活的饰物。
人类的生产生活导致了老手艺的产生，生产和生活的多样化又催生出“三百六十行”。《民俗衡东》总结了当地手艺种类——“九工十八匠”，并解释说：“九工十八匠是传统行业的概括约称，是‘三百六十行’的缩影和精华，根据地方的习俗不同而又有不同说法”。书中说：“九工为裁缝工、剃头工、裱画工、阉猪工、纸马工、礧子工、打鱼工、艄公；十八匠则是金匠、银匠、铜匠、铁匠、锡匠、砖匠、木匠、窑匠、石匠、机匠、弹匠、油匠、漆匠、染匠、铸匠、篾匠、皮匠。”
随着社会分工的细化，由一“匠”演化出更多的匠来；随着生产、生活的需要，一个行当与另一行当“嫁接”，会演化更多的新行当来；随着社会的发展，本来的“工”上升为技，然后又上升为艺。
在商品经济社会中，老手艺无论是其创造的产品，还是它的本身，都是用来交换的——买与卖的。从这个意义上说，老手艺本身就是一种物质财富。
桃源工木雕
2、受冲击仍然顽强存在
“随着现代化、全球化浪潮的逐步高涨，丰富多彩的传统手工艺正在迅速消失。”省工艺美术家协会会长戴兆林对此心情沉重。
他以人类最基本生活中“衣食住行”的“衣”为例说，在自耕自足的自然经济社会，男耕女织是一种最基本的社会分工。但“织”，也只是搓麻纺纱而已，真正织成布匹还得靠机匠。那时的农村一片“机杼声”。随着西方的工业化成果之一的“洋布”进入中国，乡村的机杼声渐渐地弱微下来。一百多年后的今天，纺纱的摇车、织布的木机，已被传统农耕文化爱好者作为古董，收藏在自家的“博物室”里。
纺织
尽管如此，老手艺仍然顽强地生存着，甚至发展着。他“盘点”说，如刺绣、陶瓷、雕塑、制伞，有的甚至成为一种产业。湘潭县石鼓镇可称为“油纸伞之乡”，现在做成品伞的14家，做半成品（伞骨）的12家，“伞匠”——从业人员有2000多。这就说明，尽管现代大机器工业生产的折叠伞“统治”着伞业，而散发出“桐香竹韵”的油纸伞仍以独特的魅力吸引人们。
他的结论是，老手艺还有其生存的土壤，现代化生产不可能完全取代老手艺。
泥雕
3、是趋势但绝不能放任
辩证地说，老手艺的消失，是时代进步使然，但随着老手艺的消失，许多绝活、绝技消失了。
现代科技手段可以造几百米高的摩天大楼，可建造三四层楼房子不用一颗铁钉的木工绝技失传了。记者曾为城步新建的风雨桥不用一颗铁钉而兴奋，可人们告之，主持者是一位广西的建筑大师，这座桥是他收官之作。
绝活、绝技的消失实质是传统优秀文化的消失。算盘是中华民族的“计算机”，可随着电子计算机的普及，算盘消失，奇人奇技消失，做算盘的工匠消失，中国优秀的计算文化也随之失传。
“走向现代化不能抛弃传统，要强调文化的多元化。”面对现代化的浪潮，现代人得承担起保护传统优秀文化的神圣使命，这是毫无疑义的。但应该看到，老手（工）艺的消失还有人们不主动寻找市场、开发市场的原因。近些年，国家出台了一系列包括传统手（工）艺企业在内的文化产业扶持政策，就是一种化被动为主动战略举措。
油纸伞
4、产业化是保护的好路径
这些年，各地都在建立“非遗”保护名录，其中重要的一项，就是将那些具有特色、面临生存困境的老手艺进行保护，这无疑是一种抢救性措施。
在许多旅游景点，人们会发现剪纸、棕编等行当“助阵”。这种“搭便车”的做法，既向社会展示了民族优秀传统文化，又彰显了老手（工）艺的经济价值，不失一种保护的有效措施。
戴兆林的观点是，最好的保护措施是产业化。近些年，我省湘绣、陶瓷（指艺术瓷）、银饰等手（工）艺保护得很好，是因为产业兴旺。一个湖南湘绣城，凭“小工艺”，闯出了“大市场”，年产值30亿元，如此，还有必要为湘绣工艺传承担心么？从中，我们也可以得出结论，产业化是老手（工）艺保护和传承的必由之路。
放眼湖南，可以走产业化之路的老手（工）艺还有哪些，商家可以凭着“商智”揣摩。
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