Intangible cultural heritage

In the past forty years the relationship between culture, economy and society has changed beyond recognition. Culture has grown beyond its original socialisation role to become the oil of the new economy and a vital reservoir of symbolic resources that feeds tourism production and consumption. Heritage has emerged as a force for urban and rural renewal and preservation, become a global industry in its own right.
More recently the growth of the creative economy has been marked by the increasing intangibilisation of culture and heritage, as they have become vital markers of symbolic value. In the field of tourism, this change has been marked by the continued growth of cultural tourism, and the recent fragmentation of cultural tourism into a number of sub-fields, including film tourism, gastronomic tourism, festival tourism, etc. (Richards, 2001; Hjalager and Richards, 2002).
The growing importance of creativity and intangible heritage in tourism has also been marked by the development of a specific sub-field of ‘creative tourism’ (Richards and Raymond, 2000). Creative tourism arguably represents a departure from traditional models of cultural and heritage tourism, moving away from tangible heritage as the key asset towards creative and symbolic capital.
This paper examines the development of creative tourism in recent years, tracing its trajectory from a sub-field of cultural tourism towards an emerging field and philosophy of tourism.

The "Cantu a Tenore" is a typical artistic expression from Sardinia Italy, which is also recognized by UNESCO as one of the ICH (Intangible Cultural Heritage), those "traditions or living expressions inherited from our ancestors" to be passed down to our descendants. The transmission modalities of the rare know behind "Cantu a Tenore" is progressively changing. Can digital technology affect the way this particular type of singing is/can be transmitted? For sure, it is gradually becoming and, what's more important, is increasingly being "felt" as a suitable means not only to spread knowledge but also to sustain the transmission process itself. In particular new possibilities are opened by the adoption of cutting the edge sensor technologies as proposed by the I-treasures EU project, which proposes novel methodologies and new technological paradigms for the analysis and modeling of a variety of different ICHs, including the "Cantu a Tenore".

International audiencePublic policy related to intangible heritage is particularly active and voluntary in Brazil and is characterized by an explicit valorization of its minorities. The specific case of Afro-Brazilians intangible cultural heritage, afro-descent population suffering from a strong discrimination, is addressed here through the study of three intangible cultural heritages: samba de roda, the ciranda of Lia Itamaraca and the jongo. The study of the implementation of those various projects also raises the limitations of these safeguarding programs, whether international, federal or regional. By the way, political and identity issues stressed here fall under one question: Which Nation and which citizenship Brazil aims to implement through its policy of inclusion by means of intangible heritage?La politique publique liée au patrimoine immatériel est particulièrement active et volontaire au Brésil et se caractérise par une volonté de valorisation explicite de ses minorités. ...

This chapter examines how the First World War is still talked about in Britain within political, media and public discourse. In advance of the centenary of its outbreak, the First World War has been a regular feature of discussion within Parliamentary debates, newspaper columns and a variety of political, social and local interest groups. These particular arenas frequently utilise a set of common responses to engage with, describe and remember the war. Terms such as ‘sacrifice’, ‘stoicism’, ‘futility’ or ‘slaughter’ are evoked in these circumstances to frame the conflict for contemporary society. However, alongside these traditional narratives of the war, alternative concepts of ‘celebration’, ‘community’ and ‘legacy’ have been used across a variety of media to structure the war’s remembrance to mark the centenary. Through an analysis of the political debate during the approach to the anniversary in 2014, a specific ‘war discourse’ will be identified. Using the methodology of critical discourse analysis, this way of talking about the war will be assessed as a form of social practice, reflecting issues of identity, power and politics within contemporary Britain. With the passing of the last veterans of the conflict the war has now moved beyond individual remembrance, however, despite this, the commemoration of the war is maintained and structured through language. This chapter demonstrates that far from receding into history, the way the war is talked about maintains its presence and its effect for British society. In this manner, through the study of the ‘war discourse’, language mobilises the past for the present.

Dear General Semonite
We write as concerned archaeologists, heritage specialists, and tribal members to convey our support for the Standing Rock Sioux Tribe in their efforts to protect sacred sites, ancestral burial grounds, and water near the planned Dakota Access Pipeline project areas.  ....

Castañeda, Quetzil E. 2015.  Imagining Modern Maya Art.  Lecture presented at “Intersections of Art & Archaeology in the Americas” conference held at
 Center for Collaborative and International Arts (CENCIA), Georgia State University, October 22.

Analyse des impacts de la mondialisation sur la culture -Rapport 9 Octobre 2010 Rapport 9-Un défi pour les politiques publiques : concrétiser le lien entre culture et développement durable Octobre 2010 © Copyright ENAP -MRI -LEPPM 2010. Tous droits réservés. Aucun élément du contenu du présent document ne peut être utilisé, reproduit ou transmis, en totalité ou en partie, sous quelque forme ou par quelque moyen que ce soit, sans l'autorisation écrite de l'ENAP -MRI -LEPPM. Pour solliciter cette permission ou pour obtenir des renseignements supplémentaires, veuillez vous adresser à leppm@enap.ca Dépôt légal -Bibliothèque et Archives nationales du Québec, 2010 Dépôt légal -Bibliothèque et Archives Canada, 2010

Journée d'étude coordonnée par Patricia Heiniger-Casteret et Mathilde Lamothe (ITEM, 3002) dans le cadre du programe FEDER TCVPyr « Inventaire du patrimoine bâti et du patrimoine culturel immatériel de la villégiature et du thermalisme dans les Pyrénées »

In un mondo perennemente in festa, dove tutto (o quasi) è maschera, turismo e divertimento, che significato possono avere feste e Carnevali? O, al contrario, perché il linguaggio del Carnevale, con le sue maschere e i suoi eccessi, appare ancora così significativo nella nostra società? Perché in Cina o negli Stati Uniti città e centri commerciali si mascherano da città d’arte italiane? Perché i nostri musei diventano spazi di festa e di consumo, accogliendo persino sfilate di moda e danze masai? Perché la politica indossa maschere o usa il nostro patrimonio culturale come una maschera? In che modo feste e Carnevali, nell’età delle migrazioni e delle nuove paure, possono diventare strumenti d’integrazione o occasione di nuovi conflitti?
Questo libro, frutto di una pluriennale collaborazione con il Centro internazionale di ricerca e studi su Carnevale, Maschera e Satira, cerca di rispondere a queste e ad altre domande, affrontando criticamente una serie di temi chiave per comprendere la cultura postmoderna in cui viviamo e quella post-postmoderna in cui stiamo entrando. Una riflessione insomma sulla società che da "liquida", come sosteneva Bauman, è già diventata "vischiosa".

Marxiano Melotti, Carnevalizzazione e società postmoderna. Maschere, linguaggi, paure, Progedit, Bari 2019

This handbook shares step-by-step recommendations for working with local communities which have developed their own community based tourism (CBT) programs. The handbook will assist tour operators and other partners to work as a team with local community members, to offer fun, safe, inspiring, responsible experiences to the many different types of tourists who are searching for an authentic  insight into local life.

The first section, ‘Recommendations for Tour Operators,’ presents simple, concrete actions which tour operators can take during the cycle of:

i) Surveying and fine-tuning CBT products to meet your needs;
ii) Training key tour operator staff (tour guides and sales staff);
iii) Marketing CBT effectively, responsibly and with added value;
iv) Back-stopping CBT operations with effective teamwork;
v) Monitoring and improving CBT for guests and community members.

The second section introduces the ‘Thai CBT Standard,’ developed by Thailand Community Based Tourism Institute (CBT-I) between 2005 and 2014, with input from several hundred Thai tourism stakeholders, including 40 tour operators, 60 local Thai communities, tourism associations, government, NGO’s and academics.

The standard is a useful resource for creating shared understanding, when working with communities. Criteria are related to service, safety and sustainability. Tour operators and communities can use the standard to identify strengths and weaknesses in CBT sites, and agree together on priorities for improvement.

The third section presents four case studies of successful CBT-tour operator partnerships, by Intrepid Travel and Peak Adventure Travel Group, Exotissimo Travel and Thailand Autrement. Each case highlights specific lessons learned.

The final section, ‘Working with the Thailand CBT Network Coordination Center (CBT-N CC) defines the commonly agreed roles and responsibilities of members (communities) and partners (tour operators) of the Thailand CBT Network. Roles and responsibilities of the CBT Network Coordination Center are also defined.

The Thailand Community Based Tourism Institute (CBT-I) team hope that this is a useful resource. More info: www.cbt-i.org

Note: The handbook was written for Thai tour operators, working with Thailand CBT Network Coordination Center. However, much of the content will be useful for other stakeholders and other countries which have an emerging CBT sector.

Academic Reference:

Zuckermann, Ghil'ad & Monaghan, Paul (2012). "Revival linguistics and the new media: Talknology in the service of the Barngarla language reclamation", pp. 119-126 of Foundation for Endangered Languages XVI Conference: Language Endangerment in the 21st Century:Globalisation, Technology & New Media. Auckland, New Zealand.

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Revival Linguistics and the New Media:
Talknology in the service of the Barngarla Language Reclamation


Ghil‘ad Zuckermann

Chair of Linguistics and Endangered Languages
School of Humanities, University of Adelaide, SA Adelaide 5005, Australia
[ghilad.zuckermann@adelaide.edu.au]


Paul Monaghan

Mobile Language Team
School of Humanities, University of Adelaide, SA Adelaide 5005, Australia
[paul.monaghan@adelaide.edu.au]


Abstract

Revival Linguistics is a new branch of linguistics, currently being established at Adelaide. It analyses comparatively and systematically the universal constraints and global mechanisms on the one hand (see Zuckermann 2009), and local peculiarities on the other hand, apparent in revival attempts across various sociological backgrounds, all over the world (see Zuckermann & Walsh 2011). A branch of both linguistics and applied linguistics, it combines scientific studies of native language acquisition and foreign language learning (language reclamation is the most extreme case of Second Language Learning).

The study: The Barngarla language (spelled Parnkalla by Schürmann 1844) is a no-longer spoken Thura-Yura Pama-Nyungan Aboriginal language of the Lakes Cultural Region of South Australia. Most recently Zuckermann, Monaghan and the Barngarla community have launched a reclamation of this sleeping beauty in three major rural/urban centres on the Eyre Peninsula, namely Port Lincoln, Whyalla, and Port Augusta. The presence of three Barngarla populations several hours drive apart presents the revival linguist with a need for a sophisticated reclamation involving ‘talknological’ innovations, such as online chatting, newsgroups, photo and resource sharing through a Barngarla wiki. This paper also examines the tensions accompanying the creation of a Barngarla ‘community of practice’ (cf. Wenger 1998) in a post-traditional Aboriginal context. In important ways, the new talknology poses a direct challenge to existing authority structures relating to the everyday management of knowledge, collaboration and participation. We predict that how the broader Barngarla community negotiates these issues will have an important bearing on the ultimate results of the reclamation project.




Revival Linguistics

Revival Linguistics is a new branch of linguistics, currently being established at Adelaide. It analyses comparatively and systematically the universal constraints and global mechanisms on the one hand (see Zuckermann 2009), and local peculiarities and idiosyncrasies on the other hand, apparent in revival attempts across various sociological backgrounds, all over the world (Zuckermann & Walsh 2011). A branch of both linguistics and applied linguistics, it combines scientific studies of native language acquisition and foreign language learning (language reclamation is the most extreme case of Second Language Learning).

Revival Linguistics complements the established field of documentary linguistics, which records endangered languages before they fall asleep. Revival Linguistics ought to revise the fields of grammaticography (writing grammars) and lexicography (writing dictionaries): Grammars and dictionaries ought to be written for language reclamation, i.e. in a user-friendly way, for communities, not only for linguists. For example, juxtapose Lutheran missionary Clamor Wilhelm Schürmann’s 1844 spelling of the Barngarla word nunyara ‘recovery’, which ignores the English environment, thus resulting in the pronunciation nanYAra rather than NOONyara.

Closely related to contact linguistics, Revival Linguistics changes the field of historical linguistics, e.g. by weakening the Family Tree model, which implies that a language ought to have only one parent. Assisting Aboriginal communities in a realistic, non-purisitic way, without selling them myths, Revival Linguistics promotes efficiency and efficacy in language reclamation.

Certainly Australia has been made the ‘Unlucky Country’ through the historical processes of linguicide (language killing) and glottophagy (language eating). These twin forces were in operation from the early colonial period. In her detailed study of the role missionary language practices in the early years of the South Australian colony, Scrimgeour quotes the following colonial language ideology: ‘Mr Forster afterwards adverted to the present mode of teaching the children in their own language. He, with all respect to the Missionaries, would say, on several grounds, that this was wrong. The natives would be sooner civilized if their language was extinct. The children taught would afterwards mix only with whites, where their own language would be of no use – the use of their language would preserve their prejudices and debasement, and their language was not sufficient to express the ideas of civilized life.  He gave the Missionaries full credit for their talents and zeal, but he thought it would be better to teach the children in English’ (from Report on a public meeting of the South Australian Missionary Society in aid of the German Mission to the Aborigines, Southern Australian, 8 September 1843; Scrimgeour, 2007: 116, italics added).

In the case of glottophagy, Governor George Grey noted: ‘The merchant in London who lays on a vessel for a certain port, regards the affair as a mere mercantile speculation, but could he trace out the results he effects in their remotest ramifications, he would stand astonished at the changes he produces.  With the wizard wand of commerce, he touches a lone and trackless forest, and at his bidding, cities arise, and the hum and dust of trade collect – away are swept ancient races; antique laws and customs moulder into oblivion.  The strong-holds of murder and superstition are cleansed, and the Gospel is preached amongst ignorant and savage men. The ruder languages disappear successively, and the tongue of England alone is heard around’ (Grey 1841: 200-201, italics added). Grey was a strong supporter of Aboriginal languages, encouraging Schürmann’s work documenting the Adelaide language (Kaurna) and Barngarla at Port Lincoln (see below).

With globalization, homogenization and Coca-colonization there will be more and more groups all over the world added to the forlorn club of the lost-heritage peoples. Language reclamation will become increasingly relevant as people seek to recover their cultural autonomy, empower their spiritual and intellectual sovereignty, and improve their wellbeing. There are various ethical, aesthetic and utilitarian benefits of language revival: for example, social justice, diversity and employability, respectively.

Zuckermann (2012) has enthusiastically called for Native Tongue Title and linguistic human rights, suggesting that the Australian government ought to compensate Indigenous people not only for the loss of land but equally importantly for the loss of language. Zuckermann has suggested to the Australian government to define Aboriginal and Torres Strait Islander vernaculars as official languages.

Furthermore, it is predicted that in the future the very insights offered by Revival Linguistics will themselves become part of Indigenous Intellectual Property, when Slovenes and Estonians come to Australia and New Zealand to ask Aboriginal Australians and Maori to assist them in their own European language resurrection.

There is an urgent need to produce perspicacious LINGUISTIC and socio-linguistic insights relevant to language reclamation. Otherwise, linguists or language workers would not be able to offer, if asked by Indigenous people, efficient and efficacious advice. There are linguistic constraints applicable to all revival attempts. Mastering them would help revivalists and First Nations leaders to work more efficiently; for example, to focus more on basic vocabulary and verbal conjugations than on sounds and word order – see Zuckermann (2009: http://www.zuckermann.org/pdf/Hybridity_versus_Revivability.pdf.

Revival linguistics would assist revivalists to be more realistic and to abandon discouraging slogans such as "Give us authenticity or give us death!" The following are among the basic principles that the revival linguist encourages in Aboriginal communities:

i. If your language falls asleep: stop, revive, survive!
ii. If you revive a language, embrace the hybridity of the emerging tongue; and
iii. If your language is healthy, assist others in linguistic need.

One day we may invent devices to “inject” a language into our brains. But until then, any attempt to reclaim a hibernating language will result in a hybrid that combines components from the revivalists' and documenters' mother tongues and, of course, the target language. In the immortal words of Jerry Seinfeld: "Not that there's anything wrong with that!"

The Study


Figure 1: Map of Traditional Aboriginal Country after Norman Tindale (adapted from Hercus 1999)

The Barngarla language reclamation project has arisen through partnerships between the University of Adelaide (Linguistics and the Mobile Language Team) and the Barngarla people. Although still in its infancy, consultations began in September 2011, a number of very significant steps have been made towards reclaiming this ‘sleeping beauty’. Without doubt, the key challenge has been to develop a strategy for the reclamation of the language simultaneously and without favour in three major regional centres. In ways that will be elaborated below, this multi-sited, regional or peripheral reclamation makes demands that are very different to those often found in metropolitan reclamation contexts (e.g. Kaurna, cf. Amery...

This article is part of a collective research that focuses on studying various national legal tools elaborated for implementing the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (ICH), adopted in 2003. Instead of presenting the first results of this comparative law research project still in progress, the purpose of this article is to question the object of such a comparative study – before comparing and even before defining the scope of the study in terms of countries to be studied. It is certain that a comparative study on ICH law cannot be carried out simply based on a database gathering national laws using the term “ICH”. The pitfall is twofold: on one hand, it would be an error to think that one starts from nothing, and that ICH law remains still to be written in the vast majority of States; while on the other hand it would also be an error to create artificial continuities, with more or less assumed
political implications, made up of legal regulations of yesterday and today which, nevertheless, do not claim to concern ICH. It is in the interval between these two extremes that legal continuities, as well as disruptions of the legislative histories may be observed, and all of these would enrich our understanding about the contexts in which the term “ICH” has been incorporated into national legal systems.

Bearers of intangible cultural heritage (ICH) and their communities possess intimate knowledge of natural processes in their specific locations, such as inter-annual variations in weather or the cycles of certain plant and animal species. The protection of such knowledge is of critical importance – not only in consideration of its role as cultural heritage, and the wealth of accumulated and transmitted knowledge – but also because it provides keys to living with change, and especially with the effects and impacts of climate change.
What is becoming realised on the ground is that the rate of change is reaching at times beyond the capacities of communities, the strength of their intangible cultural heritage and the depth of their local knowledge.

In this important ethnography Ziying You explores the role of the "folk literati" in negotiating, defining, and maintaining local cultural heritage. Expanding on the idea of the elite literati—a widely studied pre-modern Chinese social group, influential in cultural production—the folk literati are defined as those who are skilled in classical Chinese, knowledgeable about local traditions, and capable of representing them in writing. The folk literati work to maintain cultural continuity, a concept that is expressed locally through the vernacular phrase: "incense is kept burning."


You's research focuses on a few small villages in Hongtong County, Shanxi Province in contemporary China. Through a careful synthesis of oral interviews, participant observation, and textual analysis, You presents the important role the folk literati play in reproducing local traditions and continuing stigmatized beliefs in a community context. She demonstrates how eight folk literati have reconstructed, shifted, and negotiated local worship traditions around the ancient sage-Kings Yao and Shun as well as Ehuang and Nüying, Yao's two daughters and Shun's two wives. You highlights how these individuals' conflictive relationships have shaped and reflected different local beliefs, myths, legends, and history in the course of tradition preservation. She concludes her study by placing these local traditions in the broader context of Chinese cultural policy and UNESCO's Intangible Cultural Heritage program, documenting how national and international discourses impact actual traditions, and the conversations about them, on the ground.

The use of religious images was already present in Filipino culture before the arrival of the Spaniards. With the coming of Christianity and the establishment of the Philippines as a Spanish colony, indigenous statues were replaced with Catholic images and icons, the santo. Records from the 17th to the 19th century show that missionaries relied on secular help in establishing a system of sponsorship for religious images. Those who sponsored santos were called camareros. This study aims to expand the work of Venida [1996, pp.500-513] and Galang [2012, pp.45-60], which focused on rural aristocracy and the traditional system of sponsorship for religious images established during the Spanish colonial period. Using anecdotes, personal interviews and a survey of camareros, the present study explores new systems of sponsorship for religious images in the twenty-first century, and describes the demographics, motivations, interactions, finances and santo collections of contemporary camareros.

Cet article propose une première analyse des enjeux épistémologiques et pratiques de l’inscription du fado sur la liste du Patrimoine Culturel Immatériel de l’Humanité de l’UNESCO. Il aborde les façons complexes et contradictoires dont cette nouvelle catégorie patrimoniale s’applique à une chanson urbaine, à la fois matérielle et immatérielle, orale et écrite, moderne et traditionnelle, comme le fado. Ce texte fait suite au colloque « Archives vivantes » organisé à l’Université Paris Diderot par Isabelle Barbéris et Evelyne Grossman en 2012.

El paradigma occidental de simplificación y parcialización del conocimiento formulado por Descartes, postuló el pensamiento disyuntor como método en la investigación científica. No sería hasta el siglo XX cuando éste, comenzaría a revelar vacios, con el surgimiento del pensamiento estructuralista, la teoría de sistemas y los estudios de la complejidad como respuesta a esta parcialización del conocimiento, evidenciando la necesidad de una integración del conocimiento en sus tres grandes campos; la biología, la física y las humanidades. A este último campo pertenece la disciplina de la conservación del patrimonio, que en este comunicado argumenta la necesidad de considerar metodologías integrativas para una nueva visión de la conservación del patrimonio cultural enfatizando la importancia de la investigación del paisaje cultural como parte esencial de una metodología que permita hacer una lectura más acertada del espacio habitable (en sus tres niveles de concreción –territorio, asentamientos humanos, arquitectura-) con el objetivo de englobar diversos enfoques, que coadyuven a una lectura, interpretación y registro del paisaje cultural. Los argumentos a favor de considerar un enfoque holístico, integrativo y transdisciplinario del conocimiento tienen aplicación clara en la identificación, protección, conservación y políticas de desarrollo sustentable de los paisajes culturales. Para este estudio se toma el paisaje de la Cuenca Lacustre de Pátzcuaro que fue en época mesoamericana el centro de la cultura purépecha, conservándose en la actualidad como uno de los sitios más extensos y homogéneos de esta cultura.

Palabras clave: Transdiciplina, Paisaje cultural, Patrimonio intangible, Páztcuaro

医巫闾系列讲座的第十三在线讲座及三位专家的评议全文录音

该讲座的英文版已出版为“China’s old brands: commercial heritage and creative nostalgia”

https://www.academia.edu/43591821/China_s_old_brands_commercial_heritage_and_creative_nostalgia_access_via_Cambridge_Core_Share_

In 2014 the U.S. National Park Service contracted with me to draft an update to its 1990 publication, "Guidelines for Identifying and Evaluating Traditional Cultural Properties," and answers to frequently asked questions about TCPs. I submitted drafts in late 2014, but the work then floundered. I have received enough puzzled queries about the work, and have sufficiently dim hopes for what the government may do with my work, that I'm motivated to publish the drafts here for whatever interest they may have.

Jemaa el Fna Square in the Medina of Marrakech is known for its performing street artistes: storytellers, acrobats, Arab and Berber musicians, and Gnauwa groups and seers, who work daily before a local, regional and foreign tourist audience in the specific form of a halqa (Arab.: circle). In 2001, following an initiative by the Spanish writer Juan Goytisolo, who sought to prevent the execution of plans to build a glass tower close by, the square was proclaimed a Masterpiece of the Oral and Intangible Heritage of Humanity by UNESCO. This proclamation and the growing popularity of Marrakech as a destination for international tourists can be seen as two global influences on the square. In addition, social changes in Morocco have influenced both the performers and the local audience in the square. The paper examines the effects and the interconnection of these different global influences on Jemaa el Fna. The feasibility of “safeguarding” the oral and intangible traditions of the square, as required by UNESCO, and the difficulties this entails are discussed in the light of the pressures of tourism and recent social changes.

Resonances of Art and Poetry:  A post-conflict reflection from a visit to Shusha, Nagorno-Karabakh, Azerbaijan. Princess Khurshidbanu Natavan (1832-1897) entertained Alexandre Dumas (1802-1870) in Baku. Dumas was a close friend of the O’Donnell Counts, descendants of the Princes of Tyrconnell, in Paris in the 19th century. Princess Natavan was the daughter of the Mehdigulu Khan, the last ruler of the Khanate of Karabakh, under Persian suzerainty, his only child, and was born in Shusha. She learnt music, painting and poetry in her youth. Her poetry was mainly in Azeri or Persian languages, and she was known for her romantic ghazals and rubaiyat. She inherited vast wealth and lands and was very philanthropic and culturally active, and described as both artistocratic, progressive, and bohemian.

This article analyses the opposition of the Council of Pilgrim Nations of Lord Quyllurit'i to the appropriation of the pablito/ukuku dancer by the Kausachun Cusco Political Movement during the 2014 Cusco municipal elections as part of a process of indigenization of politics in the Peruvian Andes. Quyllurit'i is the largest pilgrimage in the Peruvian Andes, recently included in the List of Intangible Heritage of Humanity. The pablito/ukuku dancers are crucial mediating between Lord Quyllurit'i-a Christ painted over a rock-and Apu Qulqipunku, a glacier closely related to the shrine. The opposition of the Council of Nations to Kausachun appropriation of the pablito/ukuku as well as the increasing electoral appeal of indigenous symbols are shaped by the confluence of two concurring processes: first, the democratization of the regional society partly due to the rural-urban migration and the 1979 instauration of universal suffrage; second, the global emergence of indigeneity and its instruments and the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage. While intangible heritage is closely related to neoliberal forms of governmentality, it has strengthened the Council of Nations in its organic and implicit indigeneity, and has even pushed it to an instance of explicit indigenous identification.

Fishing nets, cod traps, and sails would be dipped into a barking pot filled with a solution of bark and other materials. The use of bark mixtures for the preservation of nets was brought to Newfoundland by English migrant fishermen during the 17th century.

Presentazione: L'articolo affronta il tema della attribuzione di tipicità a prodotti agroalimentari e del rapporto che questi processi intrattengono con la costruzione delle identità locali e della valorizzazione e commercializzazione dei territori. Partendo da alcune etnografie in fase ...

El concepto de ‘patrimonio’, sea que se refiera a los bienes materiales o a las manifestaciones inmateriales, puede tener un carácter problemático desde la perspectiva de las comunidades propietarias y gestoras . Consideramos que este carácter está dado por la imposición no negociada del ‘patrimonio’ como concepto y herramienta de apropiación cultural, desde los organismos académicos y no académicos nacionales e internacionales hasta el Estado y sus distintas ramas de gestión ministerial e institucional. El propósito de este artículo es deconstruir el concepto de patrimonio en sus presupuestos básicos y sus condiciones de emergencia, para luego proponer puntos de inflexión que permitan superar sus limitaciones. Luego de la discusión conceptual y la contextualización histórica de los tres hitos jurídicos en el pensamiento sobre el patrimonio, abordamos éste desde dos elementos que consideramos fundamentales para su constitución, a saber: 1) la doble naturaleza de propiedad y apropiación que tiene todo patrimonio; y 2) el carácter integral del patrimonio en relación con el resto de esferas, territoriales, sociales, económicas y políticas de los colectivos. Estos dos elementos definitorios del patrimonio nos llevaran a proponer, en la última sección, nuevas formas de acercamiento al patrimonio cultural, las cuales pretenden un giro radical en la llamada ‘gestión patrimonial’ a fin de no destruir los patrimonios convirtiéndolos en herramientas de dominio político y aculturación.

Considering the role of four national organisations, Museums Galleries Scotland, Historic Environment Scotland, Creative Scotland and TRACS (Traditional Arts & Culture Scotland) in developing Intangible Cultural Heritage Safeguarding and Collecting in Scotland.

Since the very start of the provincial ICH initiative, culinary traditions have been recognized as an important part of the heritage fabric of Newfoundland and Labrador. Much of the province’s history has been based around the catching and processing of codfish, but there are equally historic indigenous and settler traditions around hunting, trapping, gathering wild foods, subsistence agriculture, preserving, smoking, and salting as well as a wide variety of culinary and foodways traditions. As rural economies change, so too have foodways changed.

Ce 7e numéro de la collection en ligne Les Cahiers du CFPCI, partiellement issu du colloque international du CFPCI-Maison des Cultures du Monde, « Les territoires du PCI » (Vitré, 5-6 octobre 2017), propose une mise en question du couple patrimoine-territoire, de la « parenté conceptuelle » des deux termes.

« Les différents textes, qu’ils aient tenté d’explorer la validité du couple à l’heure du PCI ou qu’ils aient été tentés d’interroger la force ou la nature de la relation liant les deux termes, ont, chacun à sa manière, spéculé sur un aspect, soulevé des questions singulières, pour au final en faire ressortir et rendre productif son caractère aporétique : les limites de l’injonction participative (Rieks Smeets), le rapport ambivalent du politique et du populaire (Jacopo Storari), la co-construction d’un territoire et de ses habitants dans l’expérience esthétique (Hervé Parent), la tension consensus-dissensus (Éric Alendroit), le devenir anarchiste face à l’impermanence spatiale (Rémi Bénos), l’hétérotopie des migrants (Véronique Dassié), l’encodage capitaliste des lieux et des pratiques (Noël Barbe), le devenir autochtone comme alternative à la destruction capitaliste (Rocio Noemi Martinez-Gonzalez), la « destitution » du patrimoine devant l’anthropocène (Jean-Louis Tornatore). Plus nous avancerons dans l’exploration des impasses ou des apories du patrimoine-territoire, mieux nous serons à même d’inventer ou réinventer des concepts pour penser les mondes dans lesquels nous voulons vivre » (extrait de l’introduction).

Coordination : Jean-Louis Tornatore, Isabelle Chave et Séverine Cachat

Avec les contributions de : Éric Alendroit – Noël Barbe – Rémi Bénos – Véronique Dassié – Rocio Noemi Martinez Gonzalez – Hervé Parent – Rieks Smeets – Jacopo Storari – Jean-Louis Tornatore


Accès à la consultation en ligne et au téléchargement en PDF :
http://www.maisondesculturesdumonde.org/patrimoine-et-territoire-une-parente-conceptuelle-en-question