The Value and Development of the Original Ecological Cultural Resources of the Gelao

The Gelao people are rich in original ecological cultural resources, including original ecological residential culture, original ecological sacrificial culture, original ecological wedding custom culture, etc. The article uses semistructured in-depth interviews and experiential observation methods to study the differential value, scarcity value and liveness value of the Gelao people’s original ecological cultural resources, aiming to transform the Gelao people’s apparent cultural resources from the perspective of tourism development As a direct cultural capital, it will further transform potential resource advantages into obvious development advantages, so that culture can get a new life in development.


The Original Ecological Cultural Resources of the Gelao People
1) The original ecological residential culture of the Gelao people Gelao people's dwellings are generally small blue-tiled wooden houses built on the top of the mountain with buckets and hanging (Yuan, 2020) on the top of the mountain. Gelao residents generally choose the terrain to face the sun, shelter from the wind and have water sources, and build houses along the gentle slopes of the dam with far-reaching views. They like to live together in groups and form family-style villages.
Inside the dwellings, they are all with a bucket-type frame structure. It is composed of pillars, piers, beams, purlins, and floor pillows. Two components, column and pierced, are arranged in a bucket. From the center pillar to the top of the front and rear eave pillars, it gradually lowers into a sloped shape, which is called "water separation". The main house of the folk house is a main room, and the main room is divided into "flat door" and "concave door". The flat door opens a door directly on the wooden wall in the middle of the front; the concave door folds the front eaves wall of the Ming room inward by one column to form a "swallowing mouth" and opens a door in the middle. The gate is about 2 meters high and 1.2 meters wide. A fixed window is set in the middle of the two side walls of the main house door to facilitate light entering the main house. The hall is a venue for weddings, funerals and ancestor worship of the Gelao tribe. Its area is about 4 meters wider than the two sides. The halls generally do not have floor slabs, which means that the souls of the ancestors come and go freely. The center of the back wall of the hall is a shrine. "Ancient predecessors, site owners" are posted upright in the center of the shrine. Nowadays, I mostly follow the Han custom, and the book "Heaven and Earth Jun Qinshi". The names of the ancestors who passed away are listed on both sides of the front position. A square table is placed next to the wall under the shrine for weddings, funerals, and sacrifices to ancestors.
The Gelao people first look at Feng Shui and choose the foundation for building a house. If someone builds a house in the village, he must first ask the "Master Pu"-that is, Mr. Yin and Yang uses a compass to press his birth date to choose the place to build the house in the village, and then determine the position according to the "Tianzhi Digan" and "Yin and Yang Five Elements". Out of the day when construction started. It is generally believed that the three days of the third, fourteenth, and twenty-fifth of each month are unlucky and it is not suitable to start construction. In fact, it is ground-breaking and stone. When opening the mountain to build the foundation of the house, prepare a rooster, a jug of wine, and a bowl of rice to go to the foundation with the craftsman. After that, the craftsman placed a piece of stone in the location that will become the it is because the cemetery is well selected.
Take the "Eating New Festival" with ethnic characteristics of the Gelao tribe as an example. The "Eating New Festival" is the only festival without a fixed date.
The previous "New Eating Festival" and rituals were organized in the village.
The clan gathering activities were under the auspices of the elders of the clan.
The housewives of each family led their daughter-in-laws and daughters to pick new grains and melons and beans in the nearby fields. The ears of the grains should be selected with full ears, and the melons and beans should be picked with the best. No matter who you pick (including foreign nationals), you will not only be free from interference, but the host family can also use the food and vegetables to let you grow. The Gelao ancestors who "opened up wasteland and cleared the grass" received the sacrifice, which was considered a matter of honor and good fortune. After returning home, the male host carefully selected the full-grained rice ears, bundled them into rice bunches, hung them on both sides of the hall, and enshrined them on the table in front of the ancestor's tablet. In some places, the selected grains are put in a retort, steamed, and then sacrificed for seven days in a row. In some places, new grains, fresh melon beans, and other sacrifices were put on the ridge, and then prayed to the ancestors. 3) The original ecological marriage custom culture of the Gelao people The marriage customs of the Gelao people have their unique characteristics.
In ancient times, the Gelao tribe's marriage was free, and both men and women chose freely. After the reform, especially in the Qing Dynasty, it was all based on the orders of the parents and the matchmakers, and emphasized that they should be right. The Gelao people's marriage customs are relatively cumbersome, and first-time marriages must go through procedures such as proposal, engagement, burning of incense, and marriage.
The proposal takes the man's home (commonly known as the winner) as the initiative. After the son is 10 years old, after the parents see a certain daughter, they invite the matchmaker to propose to the woman's home (commonly known as the loser). Proposal is a temptation at first. The woman's family should make unannounced visits, visit the man's family status, and check her character. The matchmaker will come to the woman's home for the second time before agreeing or disagreeing; the engagement is made by the matchmaker, and after the parents of both parents agree, the man, the family prepares gifts such as eggs, noodles, sweets, etc. The man and the matchmaker go to the woman's house, commonly known as "letting go" (Li, 2013) to show engagement. During this process, the man and woman do not touch and talk, and the woman avoids and occasionally has the opportunity to peek at each other; "insert incense". The male family prepares "letter of appointment", firecrackers, incense candles, eggs, noodles, meat, bracelets, rings, clothing, etc. The gift is more important if the family is in good condition. The bride price is divided into a number of bamboo baskets, and the media leader is invited to give a "burn incense" to the female family. Ceremonies are held more often when choosing auspicious days in the first month; the most important thing is the marriage. The wedding ceremony of the Gelao tribe is onerous, and they also pay attention to it. The Gelao marriage rituals include the procedures of reporting, preparing for marriage, crying for marriage, and marrying. Crying marriage is a unique marriage custom of the Gelao people. One week or three or five days before marriage, the girl should cry for marriage and confide her parting feelings, and the relatives or neighbours should cry with each other and cry to each other. The crying marriage has a musical tune, also known as the crying marriage song.

Development of the Original Ecological Cultural Resources of the Gelao People
The process of maintaining and protecting the "proto-ecological culture" is a process of merging multiple subjects and ideas, and is the overall presentation after the collision of social structure and historical practice (Huang, 2017).

Conclusion
According to the relevant analysis of the original ecological cultural resources of the Gelao people, we can draw the following two conclusions: First of all, the difference value, scarcity value and liveness value of the original ecological cultural resources of the Gelao people. The conclusion has the fol-

Conflicts of Interest
The author declares no conflicts of interest regarding the publication of this paper.