Dissertations / Theses on the topic 'Conserving Intangible Cultural Heritage'
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1
McSharry, Carolyn Heather. "Conserving tangible and intangible cultural heritage : cleaning degraded East Asian lacquer." Thesis, Imperial College London, 2009. http://hdl.handle.net/10044/1/5528.
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East Asian lacquer (urushi) is a natural, thermosetting polymer, characterised by its durability and gloss. Prolonged exposure to light, however, causes photodegradation, which initiates microcracking in the surface layers. Accumulation of dirt, grease, or non-original materials, such as varnishes applied during attempted restoration, contributes to deterioration of the lacquer’s appearance through discolouration. This build up must be removed in order to conserve affected pieces, and the potential use of solvents to achieve this aim is investigated here. This work presents a review of the chemistry of this unique material, and the distinction between different East Asian lacquers is investigated. Valuable, rare lacquer samples could not be taken from naturally aged museum pieces in order to investigate the applicability of solvents in cleaning conservation processes, and so the damage featured on the models used was recreated artificially. The advantages and limitations of such an approach are assessed in terms of the practical value of the resulting samples as credible models compared to the naturally aged material. In free film studies, solubility parameters were determined for a range of lacquers, and the morphological changes that result from solvent exposure are also investigated to determine potential ‘safe’ solvents for conservation cleaning. These studies show that most solvents are damaging to photodegraded lacquers to some extent, and the possible risks must be assessed against the need for removal of a damaging layer. The findings reported here have implications for the choice of solvents used in conservation cleaning, but other solvent properties and behaviours must be considered along with these data when identifying the least damaging, yet effective solvents.
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Nicolson, Kenneth N. "Conserving Hong Kong's heritage cultural landscapes." Click to view the E-thesis via HKUTO, 2005. http://sunzi.lib.hku.hk/hkuto/record/B32045219.
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Jennings, Theresa. "Leaving school and intangible cultural heritage." Thesis, Curtin University, 2015. http://hdl.handle.net/20.500.11937/2512.
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This thesis uses the example of school departure rituals, such as the school ball and graduation ceremony, to examine how Intangible Cultural Heritage is represented in scholarly heritage literature. The study draws on interview data collected from secondary students in their final year of schooling to establish if there is a place in heritage literature and policy for Intangible Cultural Heritage performed in a Western context by young people.
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Carvalho, Ana, and Filipe Themudo Barata. "Portuguese legislation on intangible cultural heritage and inventories." Bachelor's thesis, Mar de Culturas, 2008. http://hdl.handle.net/10174/8972.
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The article analyses the Portuguese legislation about Cultural Heritage, namely the approach towards Intangible Cultural Heritage (ICH), a new category promoted by the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (2003). Furthermore, it presents general considerations regarding inventories in the Portuguese scene, considering the importance of identifying ICH as a preliminary step in order to develop safeguarding strategies.
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Ollinen, Carin, and Filip Streiffert. "Concerning Conserving." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21541.
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Vad är det i gamla industrimiljöer som fascinerar oss? Finns det ett värde i att bevararostiga portar, slitna fasader och sprucken asfalt där gräset tränger igenom? Viundersöker fenomenet bevarande av gamla industrimiljöer i stadsnära hamnområden,och hur dessa miljöer tas till vara i en urban omgestaltningsprocess. Med stöd av befintligforskning och intervjuer undersöker vi bevarande utifrån antikvariska- och estetiskautgångspunkter. Platsen vi valt som studieobjekt är Varvsstaden i Malmö, som förnärvarande genomgår en större omvandling, där den gamla industrimiljön anpassas tillnya urbana användningsområden.Vår analys visar att begreppet bevarande bär med sig olika förväntningar hos olika aktöreri stadsbyggnadsprocessen, och att det därför är meningsfullt att utvidga diskussionen kring begreppet.What is it in old industrial environments that fascinates us? Is there a value in preservingrusty doors, worn facades and cracked asphalt where the grass penetrates? We want toinvestigate how different preservation strategies affect design transformations in urbanharbour areas. With the help of literature and interviews, we examine conservation basedon antiquarian- and aesthetic points of departure. The place we chose as a study object isthe Varvsstaden area in Malmö, which is currently undergoing a major transformation,where the old industrial environment is adapted to new urban uses.Our analysis show that the term conservation entails different expectations among variousstakeholders in the urban development process, and that it is therefore meaningful toextend the discussion about the concept.
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Kok, Chui-wah Ranee, and 郭翠華. "Qipao: living and evolving tangible and intangible cultural heritage." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B48345052.
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“Clothing always shows people’s personality.” said William Shakespeare. “Even we bow our heads with silence, our clothing and bearing will still reveal our past experiences.” As for a Chinese woman, Qipao reminds and even reveals her own background and roots. Qiapo is so widely recognized that people from different countries relate it to China once they see it. Such a Chinese female identity has been built for decades.
Qipao has been seen as the National Costume throughout the 20th Century until nowadays. It expressed the patriotic purposes in the sense of Chinese and the rest of the world implicitly and explicitly. More importantly, it is an international symbol of Chinese femininity.
The reason why Qipao can be preserved through history and time is that through the vicissitudes of the process of social and historical development, it has steadily given expression to the distinct character and individual style of the nation, making it distinctively different to the rest of the world. Qipao with its bewitching eastern charm, peerless style with its universal appeal established its unique place in the history of clothing in the world. It is an international symbol of Chinese femininity.
In short, Qipao is a living heritage that has been evolving to adapt to the socio-historical circumstances of different times. This dissertation seeks to discover the process of this evolution through the tangibility and intangibility of Qipao.published_or_final_version
Conservation
Master
Master of Science in Conservation
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Wu, Sarina. "Ethnopolitics and intangible cultural heritage in Inner Mongolia, China." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:ad67c504-0ddd-42c3-9624-16330fef982e.
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Blakely, Megan Rae. "Intellectual property and intangible cultural heritage in Celtic-derived countries." Thesis, University of Glasgow, 2018. http://theses.gla.ac.uk/30838/.
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This dissertation examines the symbiotic relationship between intellectual property (“IP”) law and cultural heritage law, with an emphasis on intangible cultural heritage (“ICH”). These two fields of law have historically operated in relative isolation from each other, but the overlap of subject matter and practical effect of implementation is evident; the actual creative and traditional practices by individuals and communities are the subject matter of both fields. The central thrust of the research is to locate the effects of these two legal fields and to inform policy, research, and legislation when this previously under-considered effect and influence exists. This is accomplished through case studies of ICH and statutory intervention in three countries with diverse ICH: tartan in Scotland; cultural tourism and branding in Ireland, and the Welsh language and eisteddfodau in Wales. These countries were selected as they 1) are geographically proximate, 2) have shared cultural history, 3) are or were recently in a union legal structure with partially devolved governance powers, and 4) are ‘knowledge-based’ economies with strong IP laws. This selection facilitates the dissertation’s original contributions to research, which include highlighting the influence of ICH on IP law and how IP shapes ICH. This interaction challenges the domestic and international differential legal treatment between developed, Global North countries as IP- and knowledge-producing and developing and Global South countries as ICH- and culture-producing. Theoretical patterns emerged from the case studies: namely, first- and second-wave adoption, which is complementary to Hobsbawm and Ranger’s invented traditions; and ‘tangification’, which identifies the process through which ICH becomes IP in a modern legal framework and highlights the risks to ICH integrity as well as the over-extension of IP law. Each of these contributions support the assertion that properly managing risk to and safeguarding ICH, which provides social and economic benefits, can also help to ensure that IP law is functioning in a manner reflecting its jurisprudential underpinnings, facilitating longevity and enforceability of the law.
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Stefano, Michelle. ""Outside Museum Walls : Safeguarding Intangible Cultural Heritage In North East England"." Thesis, University of Newcastle upon Tyne, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525059.
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Giglitto, Danilo. "Using wikis for intangible cultural heritage in Scotland : suitability and empowerment." Thesis, University of Aberdeen, 2017. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231768.
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The number of digital projects aimed at documenting and preserving communities' intangible cultural heritage (ICH) has grown considerably in recent years. These projects take advantage of the advancement of digital technologies to enable local communities to manage their ICH, in tune with the deprofessionalisation of heritage practices. However, additional work is needed to overcome some of the barriers that are emerging in these endeavours, especially related to long-term sustainability and the technical knowledge required. The thesis follows the progress of two case studies that used wikis to enable participation in the documentation of cultural heritage. Using action research, the researcher introduced or tried to improve the use of wikis in these case studies. The first case study involved a Scottish heritage wiki at a national level, but the project ran into many problems. Although the software was appropriate for facilitating public engagement, the research showed that the emphasis should be put on local heritage rather than national, and that face-to-face interactions providing engagement and training activities should have been more widely used as well. The second case study was the analysis of a wiki dedicated to collating and documenting the ICH of the Isle of Jura, Scotland. The problems encountered in this case study point to the presence of pre-existing conflicts and the contentious nature of heritage on the island as barriers to the project. The main argument of the thesis is that involvement in digital cultural heritage can enhance community empowerment, but that this depends upon social dimensions of community cohesion and engagement as well as technical knowledge of the software and technologies involved.
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Luehrsen, Virginia Kay. "Reading between the lines| Recognizing intangible heritage in the library." Thesis, Indiana University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1547840.
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Within the world of library collection and preservation, the focus has historically been on the dual preservation of physical form and intellectual knowledge as represented through symbols (text), images, metadata, and organization of information. Certainly, the philosophy of the library to "enhance learning and ensure access to information for all" (ALA 2008) is paramount in directing resources and collection development in response to the needs of the user community. However, research and educational material may be found beyond the explicit materiality of books and the text they contain; understanding and recognizing spiritual and cultural properties implicitly located within certain library materials may provide additional fields of research, as well as learning and collaboration opportunities. Using adjunct literature within the field of museum studies and ethnography, this paper proposes to discuss how simultaneous recognition of intangible and tangible properties of certain objects is relevant to the library. The special collections library is perhaps the best place where such considerations can be made - it is a library dedicated to preserving not only copies of each work, but variant copies whose tangible and intangible properties may vary from one another - though some examples may apply to academic or public libraries as well. The scope of this undertaking will include a discussion of the adjunct and related literature from the museum world, identification of books, or types of books that have spiritual or cultural values to be considered, collection of cultural or religious viewpoints related to identified materials from members of one of those communities that create or use these items (Buddhist), and discussion of how such findings can inform the ongoing operations of special collections libraries and their mission as cultural memory institutions.
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Sarashima, S. "Intangible cultural heritage in Japan : Bingata, a traditional dyed textile from Okinawa." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1388906/.
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My thesis is an ethnographic investigation of the social impact of Japan’s Intangible Cultural Heritage (ICH) policy, a government scheme that supports practitioners of traditional crafts and performing arts and defines their skills accordingly. This concept of heritage was developed in Japan immediately following the Second World War, when the country, then under the USA’s control, was attempting to establish a social value of ‘tradition’ while also pursuing the economic and social development that has facilitated the nation’s Americanisation. People in contemporary Japan continue to engage in many traditional practices despite drastic social and cultural changes over the last century. Highly skilled artists and craftsmen, recognised as custodians of traditional cultural expressions, are known as ‘Living National Treasures’ and enjoy widespread respect. The Japanese concept of heritage differs significantly from that found in Euro-North American academic discussion, which has been developed chiefly through the orientation to seek the ‘sense of origin’ by preserving tangible heritage such as historic sites and monuments. Since the United Nations Educational, Science, and Cultural Organi[s]ation (UNESCO) established the Convention for Safeguarding Intangible Cultural Heritage in 2004, the idea of ICH has been incorporated into Western heritage studies. In this context, however, ICH has focused mainly sociopolitical impacts on post-colonial countries. Little attempt has been made to understand how people experience ICH in their daily lives and why ‘tradition’ is needed in contemporary society. Japanese ICH comprises established social institutions in the context of a large, highly developed society where Western influence has led to homogenised ways of living. This thesis aims to question the generally held assumptions about ICH being a social norm through which people respect ‘tradition’ and expect it to be safeguarded for its own sake as a counter value of modernity, westernisation and globalisation. To challenge this monolithic assumption towards ICH, an anthropological analysis is essential to considering ICH as a cultural form of living human activity in an ever-changing society, which has come to be shared by people as a result of modernity. To observe a cultural form inventoried as ‘tradition’, the focus is placed on several entities such as the practitioner, the work, the production techniques, the consumer, and the space where the form originates, including the people who inhabit this space and their relationship with others. A key question is ‘what has happened to the relationship between these entities since the inception of the ICH policy in 1950’? To demonstrate the complexity and sophistication of a cultural form identified as ‘tradition’, I provide an example of a traditional textile-dyeing technique, known as Bingata, practised in Okinawa Prefecture. This study explores the transformative social meaning of Bingata through the process of its ‘traditionalisation’ and its impact to contemporary society. My ethnographic research provides examples of the practitioners’ and local people’s past and present relationship with Bingata, and the culture of consumption surrounding the use of Bingata material. Based on the personal narratives, my observations of people’s bodily actions through the Bingata material acquired during my field research, conducted at Bingata workshops, museums and tourist sites in Okinawa, and a kimono market in Tokyo, I will reveal the metamorphic character of Bingata ‘tradition’, realised through the transformation and innovation of technique, materials and form as a result of craftspeople’s experience of social dynamics and feedback from consumers. Through people’s physical and emotional engagement on the material in several different locations, I analysis the social capacity of production and consumption of Bingata as ‘tradition’. From the anthropological analysis of Bingata practice, I present a constructive approach to ICH, viewing it is a social milieu in which people and their actions and emotions are actively related, by establishing the value of ‘tradition’ in a cultural form. I emphasise how the conservation activities implied by the concept of ICH are better understood as an effort to establish a social institution of ‘tradition’, in which people recognise the value of a cultural form by producing and consuming it.
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Hui, Fung-yi Polly. "Collective interpretation the public perception of Statue Square as an intangible heritage /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B42219607.
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Dondolo, Luvuyo. "Intangible heritage: the production of post-apartheid memorial complexes." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/3044.
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This study explores a number of issues relating to the nature and scope of intangible heritage and critically examines some of its salient components in South Africa. It affirms that intangible heritage is socially constructed. Aspects of intangible heritage that seem inherited in the present are social constructs and products of social progression. They present the historical development of the practicing communities. Furthermore, this study affirms that all heritage is intangible. This is expounded in the study by exploring the history of the concept of intangible heritage over the decades which provide its evolution both at international and national levels, and within heritage institutions. Heritage cannot be understood and defined in terms of traditions, indigenousness, pre-colonialism, North and South dichotomies or Western and non-Western dichotomies. This definition would racialise and regionalise heritage, and politics of indigeneity would surface. The separation of tangible, intangible and natural heritage is an artificial demarcation that is for heritage management discourse.
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Hui, Fung-yi Polly, and 許鳳怡. "Collective interpretation: the public perception of Statue Square as an intangible heritage." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2007. http://hub.hku.hk/bib/B42219607.
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Deubel, Tara F. "Conserving cultural heritage with microcredit: A case study of the Dogon Culture Bank in Fombori, Mali." Thesis, The University of Arizona, 2003. http://hdl.handle.net/10150/278802.
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This thesis presents a case study of the Dogon CultureBank in Fombori, Mali, a local initiative started in 1997 to conserve cultural heritage through the provision of microcredit loans. Participants obtain credit to support small enterprise by using cultural objects as collateral; the objects are conserved and exhibited in a community museum collection. This innovative approach to microfinance has provided financial incentive for cultural conservation in a rural Dogon community, increased social capital among participants, and heightened community awareness of the importance of cultural heritage as a resource for development. Results of quantitative analysis demonstrate a significant increase in overall income generation patterns among participants; however, male borrowers have consistently benefited from both higher loans and greater increases in income generation than female borrowers who are targeted as the primary beneficiaries. The study concludes by highlighting the contributions of the model to the broader field of microfinance in developing countries.
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Crowe, Stuart. "Strengthening the intergenerational transmission of Intangible Cultural Heritage within a Noongar Kinship group." Thesis, Curtin University, 2018. http://hdl.handle.net/20.500.11937/59728.
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The study was the initiative of senior women of a Noongar kinship group of the South West region of Western Australia and examines the Participants’ reflexive practice and strategies for strengthening the production of their Intangible Cultural Heritage (ICH). The participant lead study articulated and applied an innovate research design by combining a Kinship Research Methodology (KRM) with Cultural-Historical Activity Theory (CHAT) theory resulting in a relational, constructionist and decolonising approach to the production of their ICH.
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Chan, Chi-yau, and 陳智柔. "Safeguarding intangible cultural heritage in Hong Kong: a lesson to learn from Cantonese opera." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B4834428X.
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Intangible cultural heritage (henceforth ICH), a living expression of indigenous culture and traditions, have been orally transmitted through generations. As the heritage bearers are usually aged and have mere opportunities to pass on their knowledge to young practitioners, ICH are disappearing at a rapid pace. Safeguarding ICH is a battle against time.
Since the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (henceforth the Convention) was adopted in 2003, China has been proactive in participating in the Convention and safeguarding its ICH. Ratified the Convention on 2 December 2004, China was the sixth out of the 143 State Members deposited the Convention1. China’s prompt response to the Convention could show how determined she was in safeguarding its ICH.
Hong Kong agreed to apply the Convention in December 2004 but the early adoption of the Convention did not help Hong Kong to keep its pace on safeguarding ICH.
During the 6 years practice of safeguarding ICH since 2006, China had already built its ICH inventory through announcing 3 batches of National ICH List and inscribing 2500 plus elements, established a ICH Transmitters List with 1400 plus transmitters, and most importantly, adopted the Safeguarding of the Intangible Cultural Heritage Law (henceforth the China ICH Law).
In contrast, Hong Kong has not even completed its territory-wide survey until now for its first batch of inventory, not to mention setting up a safeguarding ICH policy.
Hong Kong’s achievement in safeguarding ICH so far is inscribing Cantonese Opera onto The Representative List of the Intangible Cultural Heritage of Humanity (henceforth the UNESCO Representative List) with joint effort from Macao and Guangdong in 2009; inscribing Cantonese Opera and Chinese Herbal Tea onto the National Intangible Cultural Heritage List (henceforth the National ICH List) with joint effort from Macao and Guangdong in 2006. However, the first time Hong Kong successfully inscribe ICH elements onto the National ICH List with its own effort was in 2011, five years after its ICH safeguarding ICH work kicked off.
Meanwhile, Hong Kong has paid a lot more effort in safeguarding Cantonese Opera. There have been research to preserve scripts and masterpieces; there is an advisory committee and a fund set up to dedicatedly support Cantonese Opera; new Cantonese Opera venues are developing by the Government; a programme developing young troupe for inheriting the skills from Cantonese Opera masters is set up.
In this dissertation, I will study the safeguarding ICH progress made in UNESCO, China, Hong Kong and safeguarding Cantonese Opera progress in Hong Kong in terms of different safeguarding measures as defined by UNESCO. From the comparison between the safeguarding progress of Hong Kong on ICH and Cantonese Opera respectively, answers can be found to improve the safeguarding ICH situation in Hong Kong.published_or_final_version
Conservation
Master
Master of Science in Conservation
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He, Xinying, and 何欣縈. "Tradition vs. authenticity : the intangible cultural heritage of the Nianli Festival at Zaohu temple." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208073.
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The Gaozhou area in Guangdong province has been recorded in history since the Qin (秦) dynasty. In these historical records, there are various kinds of traditional cultural practices passed from ancient times to modern days. Some of these practices represent the cultural tradition of southwestern Guangdong region and they are a combination of the Cantonese and Hakka cultural heritage. One of such combined Cantonese-Hakka heritage is Nianli, a most important festival taken by local people as the most important event in the year. However, few scholars pay attention to the Nianli Festival as an important representative cultural heritage. Hence, it is valuable to look the Nianli Festival and find out what are the intangible cultural values that make it so treasured by villagers that it is a widespread practice in southwestern Guangdong.
The scope of the research is about how the Nianli Festival could be considered as intangible cultural heritage. On this basis, we can discuss further about the authenticity and the core values that have to be considered when protecting the heritage. The focus is about the tradition of the Nianli（年例）Festival. Nianli is a traditional practice popular among southwestern Guangdong, and in this dissertation, the case is adopting a villages communities surrounding the Zaohu Temple（皂湖庙）.
The methodology of the research is by using cultural mapping to map the oral history and practice of villagers from the Zaohu Temple community about their Nianli Festival.published_or_final_version
Conservation
Master
Master of Science in Conservation
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Grobbelaar, Leon. "New Royal Theatre : the Marabi Theatre as locus for cultural reproduction." Diss., University of Pretoria, 2011. http://hdl.handle.net/2263/29697.
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This dissertation investigates the role of architecture in the conservation of intangible heritage with specific reference to the ‘Marabi’ culture, a vibrant township culture unique to Marabastad in the North West of Pretoria which played a formative role in the development of South African popular culture from as early as the 1930’s. Due to the relocation of its citizens, the demolition of the Royal Theatre (together with the decommissioning of the Empire and Orient theatres) and the increasing effects of global cultural homogenization Marabastad has become dislocated from its cultural heritage. The principle aim of the dissertation is to re-introduce aspects of Marabastad’s cultural heritage within it’s current context. The proposal intends to revive historical cultural practices by re-establishing the physical loci that once hosted them, which in the context of Marabastad, are the The Royal, Empire and Orient theatres. The proposed intervention focuses specifically on the site of the Royal Theatre which was demolished in 1967. The project aims to (re)introduce a multi-form theatre on the site which will once again facilitate the cultural practices unique to the Marabi culture. The architectural response is informed primarily by the following: 1. The historical function of the ‘Marabi’ theatre as a multi-use, adaptable space that had to accommodate a variety of functions such as town hall, cinema, school, church hall, events venue, dancehall and theatre. 2. An analysis of the existing historical built fabric of Marabastad (which reveals a complex layering of thresholds). 3. Programmatic requirements: Multi-form theatre with shebeen, informal restaurant, recording studio and artist accommodation. 4. Amalgamation of performance space with public space within a historical meaning framework. 5. Response to contextual conditions, both current and proposed in the 2002 Aziz Tayob Meyer Pienaar Integrated Spacial Design Framework.Dissertation (MArch(Prof))--University of Pretoria, 2011.
Architecture
unrestricted
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Zhuo, Jing. "Intangible cultural heritage in the People's Republic of China : the example of the Miao nationality." Thesis, University of Macau, 2011. http://umaclib3.umac.mo/record=b2291554.
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Somocurcio, Holguin Maria de los Angeles. "Centro Cultural de Danzas Folklóricas en Cusco." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2020. http://hdl.handle.net/10757/652360.
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El presente trabajo consta de un análisis de la cultura cusqueña y sus manifestaciones inmateriales con el objetivo de plantear un mejoramiento en la difusión y desarrollo de sus costumbres. El folklore peruano es muy vasto y el Cusco alberga gran parte de sus manifestaciones culturales como las danzas folklóricas.
Durante la investigación de las necesidades y la problemática de la ciudad, se hace latente el déficit de la infraestructura cultural ante una alta demanda de usuarios locales y extranjeros. Además de un desinterés hacia el poblador local dándole mayor relevancia al turismo y provocando una pérdida de las danzas típicas. Como respuesta a esta necesidad y con el respaldo del Ministerio de Cultura se plantea un Centro Cultural de Danzas Folkloricas para Cusco.
El objetivo del proyecto, es repensar las dinámicas culturales de la ciudad dándoles un nuevo enfoque que se enfoque en el usuario local, sus necesidades y costumbres. Mediante un planteamiento de una arquitectura contextual, que toma de referentes los patrones modulares de su contexto urbano y cultural para ser aplicados en el diseño arquitectónico. Además, funcionalmente busca una ubicación privilegiada en el contexto urbano para poder servir de elemento articulador. Al igual que su conexión con un eje cultural en la ciudad y el abastecimiento de vías y centros educativos e institucionales. Tomando como punto de partida los criterios del lugar, su relevancia al colocarse en una ciudad patrimonio y con el fin de expresar la riqueza y el valor de las danzas folklóricas.The present work analyzes the culture of Cusco and its immaterial manifestations to propose an improvement in the dissemination and development of its customs. Peruvian folklore is very vast and Cusco is home to a large part of its cultural manifestations such as folk dances. During the investigation of the needs and the problems of the city, the deficit of the cultural infrastructure becomes latent before a high demand for local and foreign users. In addition to a lack of interest towards the local population, giving greater importance to tourism and causing a loss of typical dances. In response to this need and the support of the Ministry of culture, a Cultural Center of Folk Dances is proposed for the city of Cusco. The objective of the project is to rethink the cultural dynamics of the city, giving them a new approach that focuses on the local user, their needs, and customs. Through a contextual architecture approach, which takes the modular patterns of its urban and cultural context as references for applications in architectural design. Furthermore, functionally it seeks a privileged location in the urban context to serve as an articulating element. As well as its connection with a cultural axis in the city and the supply of roads and educational and institutional centers. Taking as a starting point the criteria of the place, its relevance as it is located in a heritage city and with the aim of indicators the wealth and value of folk dances.
Trabajo de investigación
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Wa, Chi U., and 華梓如. "Culture that is good to eat: the almond cake as an intangible cultural heritage of Macau." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50716384.
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Leeming, David. "Social Representations of Taukuka: A social knowledge approach to the preservation of Bellonese intangible cultural heritage." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22634.
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Solomon Islands along with other Pacific Islands nations is adopting legislation designed to protect traditional knowledge and expressions of culture from misappropriation, attrition and loss of economic opportunity for owners. These developments require the state to engage across a highly pluralistic customary and social landscape. Ethnographic studies have shown that owing to such plurality unintended consequences may arise from attempts to rationalise indigenous conceptualisations such as customary laws to render them accessible to outside interests. The preservation of intangible cultural heritage requires understanding of the communicative processes that maintain its significance and value and which are involved in its continuation, transformation and transmission. This study approaches this challenge from the perspective of social knowledge; the common-sense and empirical reality experienced by the owners of a representative aspect of the culture. The case chosen for this research is the ritual taukuka tattooing practice of the Bellonese people of Solomon Islands. Social representations theory is used to show that the field of representation of this cultural practice is heterogeneous with consensual and non-consensual features. Whilst revival of the taukuka is unlikely due to prerequisite religious ontology, its preservation as significant heritage where ownership remains with the lineages and families may best be assured through cultural education and artistic representations.
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Bin, Hasbollah H. R. "A theoretical framework for conserving cultural values of heritage buildings in Malaysia from the perspective of facilities management." Thesis, University of Salford, 2014. http://usir.salford.ac.uk/31934/.
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This thesis aims to develop a Theoretical Framework for Conserving Cultural Values of Heritage Buildings in Malaysia from the perspective of Facilities Management. It proposes the establishment of Cultural Values of Heritage Buildings (CVHB) and Facilities Management (FM) in sustaining the physical condition, authenticity, and integrity of heritage buildings in Malaysia. The linkages between CVHB and FM will help to produce guidelines for conserving CVHB from the FM perspective (CVHB-FM) at the initial phase of conservation in Malaysia. The thesis adapted the Critical Realist approach in understanding the world by distinguishing the reality from factual and empirical, and recognising the social structures in the phenomenon. The research process “onion” was adapted to achieve the goal of the thesis. A Case-Study was conducted based on Malacca’s World Heritage City. A single holistic embedded approach was employed from the three levels of conservation practitioners who were strategic, tactical, and operational. The Matrix Thematic mapped the main elements of the study (CVHB, FM, conservation practitioners, and conservation documents) in a robust manner. Expert Interviews and Document Reviews were the main tools used in gathering the data. The raw qualitative data was then analysed via Content Analysis and Template Analysis. This thesis identifies the CVHB as being social, economic, political, historic, aesthetical, scientific, age, and ecological. These were associated and epistemologically constructed with FM perspectives of people, place, process, and technology. The embedded levels of respondents from the conservation practitioners have explained and elaborated on the connotation between the characteristics of CVHB and FM in developing the theoretical framework of the research. The thesis also provided insights into how the perspective of FM was associated with CVHB criteria in conserving a heritage building in Malaysia.
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Chan, Tin-kuen Anthony. "Parade for the queen safeguarding the intangible heritage of the Tin Hau Sea Ritual in Leung Shuen Wan, Sai Kung /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B42182694.
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Pan, Bingbing, Yanni Shizhou, and Carl Crone. "Preserving Intangible Cultural Heritage to Facilitate a Transition towards Sustainability : A Case Study of Tibet's Tourism Industry." Thesis, Blekinge Tekniska Högskola, Avdelningen för maskinteknik, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-3052.
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The purpose of this paper is to give suggestions for how to preserve intangible cultural heritage (ICH) towards sustainability. We will use Tibet as a case study. Understanding the importance of ICH for tourism, we scrutinize ICH through the lens of strategic sustainable development (SSD) and use tourism as a leverage point to enter into a real life situation. ICH is the root of all cultural expression. Without guarding ICH there is little meaning to the physical culture that remains and, ultimately, tourism declines. ICH is a new topic and there is little research and few ideas as to how to guide its preservation. We offer recommendations which include identifying the stakeholders, educating them, adequate marketing research especially in tourism, investing on technology of dematerialization and searching substitutions under the guidelines of the Golden Rule within the social sustainability context. Our contributions is to build a vision of success for preserving Tibetan ICH via tourism within the constraints of the four sustainability principles, and then demonstrate some prioritized actions in order to develop towards sustainability.
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郭淑儀 and Suk-yee Eva Kwok. "The last village: cultural memories of the tangible and intangible heritage of Pokfulam Village on Hong KongIsland." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B4218907X.
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De, Finis Serena. "Service design for cultural intangible heritage: tra conoscenza dell’architettura contemporanea e turismo sostenibile il caso di Matosinhos." Master's thesis, Alma Mater Studiorum - Università di Bologna, 2022.
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Questo lavoro nasce dal desiderio di approfondire alcuni aspetti della vita legati alle architetture della città, a seguito della mia esperienza di ricerca di tesi svoltasi in Portogallo, nello specifico a Matosinhos, presso la fondazione Casa da Arquitectura.
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Wong, Kwok-hing Dominic. "Sustaining the intangible cultural heritage the traditions of Yue Lan Festival in the redevelopment of Ngau Tau Kok Estate /." Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B31473878.
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Chan, Tin-kuen Anthony, and 陳天權. "Parade for the queen: safeguarding the intangible heritage of the Tin Hau Sea Ritual in Leung Shuen Wan, SaiKung." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B42182694.
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Wong, Kwok-hing Dominic, and 王國興. "Sustaining the intangible cultural heritage: the traditions of Yue Lan Festival in the redevelopment of Ngau TauKok Estate." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31473878.
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Kwok, Suk-yee Eva. "The last village cultural memories of the tangible and intangible heritage of Pokfulam Village on Hong Kong Island /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B4218907X.
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Gagliani, Gabriele. "International Investment Law and the Tangible and Intangible Aspects of Cultural Heritage : Substantive Discipline and Dispute Settlement Interactions." Thesis, Université Paris-Saclay (ComUE), 2017. http://www.theses.fr/2017SACLN012.
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La relation entre droit international des investissements et patrimoine culturel a fait l’objet de rares études et réflexions, et ce uniquement de manière récente. D’une part, le droit international des investissements a connu une croissance et un développement considérables uniquement dans les dernières trois décennies. D’autre part, comme certains auteurs l’ont souligné, le patrimoine culturel a un statut quelque peu ‘incertain’ en droit international. À la lumière des rares études sur ce sujet, qui généralement mettent en évidence les rapports conflictuels et ambigus entre droit international des investissements et patrimoine culturel, la thèse s’est proposée d’analyser la relation existant entre la réglementation internationale des investissements étrangers et le patrimoine culturel dans se multiples expressions, et cela aussi bien sur le plan des règles substantielles que du contentieux et de la résolution des différends d’investissements concernant la culture. L’idée que la relation entre les investissements étrangers et le patrimoine, réglés par le droit international de manière et amplitude différentes, puisse apporter des avantages mutuels a servi de prémisse générale pour toutes les études menées dans le cadre de la thèse. Parmi les investissements, les investissements étrangers revêtent une grande importance dans les périodes de crise économique et de difficulté à rassembler les ressources nécessaires à préserver le patrimoine. Les investissements sont donc vitaux pour la culture. Cela ne contredit pas l’idée qu’il existe des situations de ‘conflit’, quand les activités économiques peuvent potentiellement causer des dommages et/ou représenter un danger pour le patrimoine. Les recherches et les analyses effectuées ont montré que les traités en matière d’investissements contiennent souvent plusieurs dispositions concernant la culture et le patrimoine culturel. En matière de litiges, les différends d’investissement ont impliqué ou touché aux formes et expressions les plus variées de la culture : des sites UNESCO patrimoine de l’humanité aux industries culturelles, aux lieux de mémoire et au patrimoine des communautés indigènes. En outre, d’une façon quelque peu surprenante et inattendue mais significative, les règles qui protègent les investisseurs internationaux ont été invoquées par des investisseurs qui avaient réalisé des investissements dans les biens et ‘ressources’ culturelles ainsi que pour défendre les activités économiques relatives au « capital culturel » des communautés indigènes. Les diverses études conduites dans le cadre de la présente thèse ont permis de montrer plusieurs aspects et facettes de la relation entre investissements étrangers et patrimoine et de tirer diverses conclusions. Les recherches effectuées ont montré la nécessité d’investissements étrangers pour la protection, sauvegarde, conservation et valorisation de chaque expression culturelle, et les avantages d’une interaction entre régulation internationale des investissements et patrimoine culturel : la relation symbiotique entre droit international des investissements et patrimoine culturel a été démontrée. Cette première réflexion conclusive « soulève » un deuxième élément : il existe, dans le droit international de la culture et du patrimoine, un espace légitime et ample réservé au droit international des investissements. Symétriquement, l’arbitrage d’investissements peut représenter un instrument valide de résolution des différends en matière de patrimoine. Enfin, on peut soutenir que l’intersection des règles internationales en matière d’investissements étrangers avec les règles internationales en matière culturelle peut être déterminante dans la création, ou soutenir la présence, d’un système qui tienne compte – à travers des standards précis de transparence, légalité et légitimité – de l’ensemble des intérêts impliquésThe relationship between international investment law and cultural heritage has commanded little attention and only recently. Certainly, international investment law has become one of the most prominent branches of international law. Its development has been strictly connected to the soaring growth of bilateral treaties on the promotion and protection of foreign investment and free trade agreements with foreign investment chapters. n turn, the status and place of cultural heritage under international law has grown, significantly progressing from some provisions included in international humanitarian conventions on the protection of heritage during armed conflicts. In light of the few studies existing on the subject of this thesis, which have in general concluded that conflictual and ambiguous relations exist between international investment law and cultural heritage, this thesis proposes to analyze this relation from both the substantive and dispute settlement standpoints. The idea that the relation between foreign investment and cultural heritage, regulated in different ways and ‘intensities’ by international law, could be positive was a general premise for all the research. Indeed, among investments, foreign investments have a great importance in a moment of economic crisis and difficulty in finding appropriate resources to safeguard heritage. Investments are hence vital for culture. The researches and analyses carried out for the thesis have shown that investment treaties often contain a number of provisions concerning culture and cultural heritage. With regard to international disputes, investment disputes have involved or touched upon different cultural forms and expressions: from UNESCO sites to cultural industries, to lieux de mémoire and indigenous communities’ heritage. Further, quite surprisingly, the international rules protecting foreign investors have sometimes been invoked, or resorted to, by subjects that had invested specifically in cultural ‘resources’ or to protect economic activities based on indigenous communities’ culture. The studies and researches carried out for this thesis have made it possible to reach and demonstrate a number of conclusions. First, the researches carried out have demonstrated that foreign investments are necessary to protect, safeguard, preserve and promote any form of cultural expression, and a strong interaction exists between the international regulation of foreign investments and cultural heritage. It has thus been shown that there exists a symbiotic relationship between international investment law and cultural heritage. Second, it has been possible to prove that, within international culture and cultural heritage law, there exists a ‘legitimate space’ for international investment law. Symmetrically, international investment arbitration can represent a valid cultural dispute settlement mechanism. Lastly, it is possible to assert that merging international rules on foreign investments and international rules on culture or cultural heritage can lead to create, or support the existence of, a more transparent, legitimate and rule-of-law-based system. In the light of all these considerations, the research, analysis and reflection carried out for the thesis has demonstrated how positive the relation between international investment law and cultural heritage can be fro states and the society. This, without denying any potentially negative effect. One might hope that the results obtained allow to adapt any practice in the field of culture. The protection of cultural heritage can indeed be strongly enhanced through the regulation of foreign investment
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Carvalho, Ana Alexandra Rodrigues. "Os museus e o património cultural imaterial: Estratégias para o desenvolvimento de boa práticas." Master's thesis, Universidade de Évora, 2009. http://hdl.handle.net/10174/18979.
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omando como referência fundamental o trabalho desenvolvido pela UNESCO em matéria de proteção do Património Cultural Imaterial (PCI), muito particularmente a Convenção para a Salvaguarda do Património Cultural Imaterial (2003), considerou-se oportuno refletir sobre as implicações que este enfoque traz para os museus. São indiscutíveis as repercussões que este instrumento trouxe para o reconhecimento da importância do PCI à escala internacional, motivando um crescendo de iniciativas em tomo da sua salvaguarda. São vários os agentes envolvidos na preservação deste património, no entanto o International Council of Museums (ICOM) reconhece um papel central aos museus nesta matéria. Mas para responder a este repto, os museus terão que repensar as suas estratégias de forma a relacionar-se mais com o PCI, contrariando uma longa tradição profundamente enraizada na cultura material. O presente estudo reflete sobre as possibilidades de actuação dos museus no sentido de dar resposta aos desafios da Convenção 2003, sendo certo que a partir das catividades dos museus é possível encontrar formas de estudar e de dar visibilidade a este património. Em função das especificidades de cada museu, podem ser encontradas estratégias de salvaguarda do PCI, entre as quais se pode incluir o inventário e a documentação (audiovisual, texto, áudio, imagem), a investigação, a divulgação através de exposições e publicações, difusão através da internet, educação não formal, entre outras actividades. Alguns museus começaram já a desenvolver abordagens integradas para a salvaguarda do PCI, cujos exemplos se apresentam. Este tema suscita vários desafios, implicando práticas museológicas inovadoras que possam reflectir o papel dos museus como promotores da diversidade e criatividade cultural. ABSTRACT: Recalling the UNESCO's work towards the protection of Intangible Cultural Heritage (ICH), in particular the Convention for the Safeguarding of the Intangible Cultural Heritage adopted in 2003, I took this opportunity to reflect upon the implications that this recognition brings to museums. The overwhelming success of this document has raised the importance of ICH at international level, motivating a growing number of initiatives towards its safeguard. Accordingly, to the 2003 Convention, there are many agents involved in the preservation of this heritage, yet the International Council of Museums (ICOM) recognizes a central role for museums. Nevertheless, to face this challenge, museums will have to rethink their relationship with ICH in opposition to their deep rooted tradition in material culture. The present study reflects upon the possibilities that museums have to answer the changeling 2003 Convention, recognizing that it’s possible through museum activities to find ways to study and give visibility to ICH. According to each museum specificities, it seems clear that strategies can be engaged in order to promote the safeguard of ICH, including inventory and documentation (audiovisual, audio, text and image), research, promotion through exhibitions, publications, dissemination trough internet and other means, informal education, among other activities. Many museums have already started exploring integrated approaches towards the safeguard of ICH and some of these examples are presented in this study. This theme is challenging, implying innovative museum practices which reflect on museums role towards the promotion of cultural diversity and creativity.
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Rocha, Raquel Peres. "Patrimônio cultural imaterial de Itaituba/Pará." Pontifícia Universidade Católica de Goiás, 2018. http://tede2.pucgoias.edu.br:8080/handle/tede/3897.
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This research aims to describe and understand the intangible cultural heritage of the municipality of Itaituba, a city located in the interior of Pará, represented by the festivals of Açaí, Buriti and Pisces Piau and Aracu. It is hoped to collaborate in the strengthening of these patrimony, as well as to understand the historical and cultural construction of the municipality. In dealing with the different knowledge and practices of food preparation, legends, rites and rituals present in these festivals, we seek to obtain subsidies to understand the relationship between the food of the Amazonian peoples and the indigenous culture, as well as the influence of the Northeastern and African cuisine in the Paraense cuisine, and since these have become essential elements to the gastronomic festivals of the Amazon region. Therefore, the study was developed seeking to understand the importance of these festivals for the culture of Itaituba and region as well as its role in preserving and strengthening the identity of the population. The work was based on the qualitative analysis to work with the bibliographic reference, data collected and produced in the field, with the intention of achieving the best results through the interpretation of the information listed in the course of the investigation. It was used the phenomenologicalhermeneutic approach where subject and object are integrated in the world, seeking to rescue the subject and the understanding of things, as a way of approaching the essence of phenomena, for this was carried out the "dense description" of these patrimonies, with the intention to establish a greater understanding of the festivals and the cultural traditions present in them. The foundation was based on concepts related to culture, immaterial cultural heritage, identities, memories, as well as historiographic data of the place studied, which puts it in line with the research line of the Master's Program in History of PUC Goiás, called Identities, Traditions and Territorialities.
A presente pesquisa tem o propósito de descrever e compreender os patrimônios culturas imateriais do município de Itaituba, cidade localizada no interior do Pará, representados pelos festivais, do Açaí, Buriti e dos Peixes Piau e Aracu. Espera-se colaborar no fortalecimento destes patrimônios, assim como entender a construção histórica e cultural do município. Ao tratar dos saberes e fazeres diferenciados de preparação dos alimentos, das lendas, dos ritos e dos rituais presentes nestes festivais procura-se obter subsídios para entender a relação da alimentação dos povos amazônicos com a cultura indígena, assim como a influência da cultura nordestina e africana na culinária paraense e, como essas tornaram-se elementos essenciais aos festivais gastronômicas da região amazônica. Para tanto, o estudo se desenvolveu buscando entender a importância destes festivais para a cultura de Itaituba e região bem como seu papel na preservação e fortalecimento da identidade da população. O trabalho baseou-se na análise qualitativa para trabalhar com o referencial bibliográfico, dados coletados e produzidos em campo, com o intuito de alcançar os melhores resultados através da interpretação das informações arroladas no desenrolar da investigação. Foi utilizada a abordagem fenomenológica– hermenêutica onde sujeito e objeto estão integrados no mundo, buscando resgatar o sujeito e a compreensão das coisas, como forma de aproximar das essências dos fenômenos, para isso foi realizada a “descrição densa” desses patrimônios, com o intuito de estabelecer uma maior compreensão dos festivais e das tradições culturais presentes neles. A fundamentação pautou-se em conceitos relacionados à cultura, patrimônio cultural imaterial, identidades, memórias, além de dados historiográficos do local estudado, o que a coloca em sintonia com a linha de pesquisa do Programa de Mestrado em História da PUC Goiás, denominada de Identidades, Tradições e Territorialidades.
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Beardslee, Thomas Barone. "Questioning Safeguarding: Heritage and Capabilities at the Jemaa el Fnaa." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1397570320.
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Yang, Chen. "Representation and authenticity of historic landscapes in Australia and China." Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/83479/1/Chen_Yang_Thesis.pdf.
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Histories of past communities are embedded in landscapes around the world but many are suffering from material change or neglect of their fabric. This study was aimed at discovering and representing the authentic intangible experience of two historic landscapes for conservation purposes. A 2500 year old site in Yangzhou, China and a 2000 year old site on St Helena Island in Moreton Bay were found to be managed under two culturally different regimes of authenticity. This research has contributed to challenging the notion that there is only one way to conserve authenticity in historic landscapes of the Asia Pacific.
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Corá, Maria Amelia Jundurian. "Do material ao imaterial: patrimônios culturais do Brasil." Pontifícia Universidade Católica de São Paulo, 2011. http://tede2.pucsp.br/handle/handle/2263.
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Previous issue date: 2011-08-02Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
Created in 2000, the Programa Nacional do Patrimônio Imaterial (PNPI) National Program of Intangible Heritage established a new form of state action related to Brazilian intangible heritages. Executed by Instituto Nacional do Patrimônio Nacional (Iphan), the program innovates by extending its object of heritage, by proposing the registration process for intangible cultural heritage and the development of safeguarding plans to determine the actions to be undertaken. The central problem is based on the following questions: a) what were the progresses and limitations of the Programa Nacional do Patrimônio Imaterial (National Program of Intangible Heritage); b) how its establishment has impacted on the Brazilian cultural policy and the dynamics of cultural property registered as Patrimônios Culturais do Brasil (Cultural Heritage of Brazil)? Based on these questions, this research aims at understand how was the process of implementation of PNPI. The research is based on the analysis of procedures for registration and documents provided by Iphan on its website, supplemented by interviews with Iphan technicians, cultural intermediaries and holders of registered cultural property. It was observed that despite its progress, the program still needs to publicize its procedures and purposes, as well as to increase its human and financial resources to meet the demands created by the program itself. In the context of the holders of cultural property, was noticed that those who obtained record make use of the title Cultural Heritage of Brazil to achieve specific benefits such as access to social rights, the possibility of generating employment and income, partnerships, brokering with other public officials, etc. That is because the title gave greater visibility to the registered holders of cultural practices, enabling better articulation of them
Criado em 2000, o Programa Nacional do Patrimônio Imaterial (PNPI) estabeleceu uma nova forma de atuação do Estado em relação aos patrimônios imateriais brasileiros. Executado pelo Instituto Nacional do Patrimônio Nacional (Iphan), o programa inova ao ampliar seu objeto de patrimonialização, propondo o processo de registro de bens culturais imateriais e a elaboração de planos de salvaguarda para determinar as ações a serem realizadas. O problema central baseia-se nas seguintes indagações: a) quais foram os avanços e as limitações do Programa Nacional do Patrimônio Imaterial; b) como sua implantação impactou na política cultural brasileira e na dinâmica dos bens culturais registrados como Patrimônios Culturais do Brasil? Partindo desses questionamentos, esta pesquisa tem como objetivo geral compreender como se deu o processo de implantação do PNPI. A pesquisa é fundamentada na análise dos processos de registro e dos documentos disponibilizados pelo Iphan em seu sítio eletrônico, complementada pelas entrevistas realizadas com técnicos do Iphan, intermediários culturais e detentores dos bens culturais registrados. Observou-se que apesar dos avanços o programa ainda precisa publicizar seus procedimentos e finalidades, além de aumentar seus recursos humanos e financeiros para atender às demandas criadas pelo próprio programa. No âmbito dos detentores dos bens culturais, o que se percebeu foi que aqueles que obtiveram registro fazem uso do título de Patrimônio Cultural do Brasil para alcançar benefícios pontuais como acesso aos direitos sociais, possibilidade de geração de trabalho e renda, formação de parcerias, intermediação com outros agentes públicos etc. Isso porque o título proporcionou uma visibilidade maior para os detentores das práticas culturais registradas, possibilitando uma maior articulação dos mesmos. Palavras chave: Iphan, Patrimônio imaterial, Programa Nacional Patrimônio Imaterial, Patrimônio Cultural do Brasil
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Liang, Mingguang. "Ethnic intangible cultural heritage dissemination on digital platforms-examing media literacy as a mediated factor among Tujia people in Mainland China." Doctoral thesis, Universitat Autònoma de Barcelona, 2019. http://hdl.handle.net/10803/668012.
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Con el rápido desarrollo de las redes sociales, la inteligencia artificial y las tecnologías de realidad virtual, la preservación y la comunicación de ICH han dado lugar a oportunidades sin precedentes. Sin embargo, han surgido nuevos problemas sobre cómo los propietarios de ICH utilizan las plataformas digitales para difundir o heredar su cultura, especialmente en las minorías étnicas. Este estudio explora cómo la etnia Tujia difunde su ICH étnico en plataformas digitales desde la perspectiva de la alfabetización mediática.
Este estudio utiliza un método mixto con diseño secuencial, SPSS 22 y NVivo 12 utilizados para analizar los datos que forman la encuesta. En el primer estudio Phaste, se utilizó un cuestionario en línea para recopilar datos en las áreas de Tujia, en la segunda fase del estudio, se realizó una entrevista en línea y cara a cara con 10 personas de Tujia.
Los hallazgos indican que (1) la alfabetización holística en los medios de comunicación del grupo étnico tujia es media, los niveles de alfabetización mediática no son significativamente diferentes según los géneros, la diferencia es significativa según la situación laboral, la edad y los niveles de educación; la difusión de la ICH étnica en plataformas digitales también es media, las diferencias en los niveles de difusión de la ICH étnica de Tujia en las plataformas digitales son significativas según los géneros, la situación laboral, la edad y los niveles de educación; en las plataformas digitales del grupo étnico Tujia; (4) En general, cuanto mayor es la alfabetización mediática, los mejores niveles en la difusión de la ICH étnica en las plataformas digitales del grupo étnico Tujia, desde las perspectivas de las habilidades de comprensión circulares y las habilidades de comunicación, los resultados muestran cuanto mayor sea la comprensión circular y las habilidades de comunicación, mejor será la diseminación de la ICH étnica también en plataformas digitales, mientras que los medios de comunicación usan la habilidad ls es opuesto Finalmente, este estudio descubrió una nueva forma de trabajar en la digitalización de ICH en la era digital, y proporciona específicamente una referencia para que las instituciones profesionales de ICH piensen en qué niveles las personas pueden usar las plataformas digitales de ICH y cómo usarlas. Mientras se desarrollan varios estuches digitales ICH.With the rapid development of social media, artificial intelligence and virtual reality technologies, ICH preservation and communication have ushered in unprecedented opportunities. However, new issues have been emerged on how the ICH owners use digital platforms to disseminate or inherit their culture, especially in ethnic minority. This study explores on how Tujia ethnic group disseminate their ethnic ICH on digital platforms from the perspective of media literacy. This study uses mixed method with sequential design, SPSS 22 and NVivo 12 used for analyzing the data that form survey. At the first phaste study,online questionnaire used for collecting data in Tujia areas, at the second phase study,online and face to face interview conducted with 10 Tujia people. Findings indicate that (1) Holistic media literacy of Tujia ethnic group is medium,ML levels are not significant different according to genders, the difference are significant according to job status, age and education levels;(2) Holistic level of Tujia ethnic group in disseminating ethnic ICH on digital platforms is medium as well,differences in levels of disseminating Tujia ethnic ICH on digital platforms are significant according to genders, job status, age and education levels;(3) High correlations exist between ML and levels of ethnic ICH dissemination on digital platforms of Tujia ethnic group;(4) In holistic ,the higher in media literacy, the better levels in disseminating ethnic ICH on digital platforms of Tujia ethnic group,from the perspectives of ciritcal understanding skills and communications skills,the results show that the higher in ciritcal understanding and communications skills, the better in disseminating ethnic ICH on digital platfroms as well,whereas,media use skills is opposite. Finally, this study has found out a new way for how to work in ICH digitalization in digital era, and specifically provides a reference for ICH professional institutions to think about on what levels people are able to use the ICH digital platforms and how to use it while develop various ICH digital case.
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Braga, Geslline Giovana. "A capoeira da roda, da ginga no registro e da mandinga na salvaguarda." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-24102017-192923/.
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A Política de Patrimônio Imaterial no Brasil foi instituída em 2000. Desde então bens intangíveis são registrados como patrimônio cultural imaterial e ao Estado cabe garantir a salvaguarda destes, assegurando continuidade, fruição e sustentabilidade. A Roda de Capoeira e o Ofício de Mestre foram registrados como Patrimônio Cultural Imaterial do Brasil, em 2008, pelo Iphan Instituto de Patrimônio Histórico e Artístico Nacional. Como preveem as políticas de patrimônio, seguiram-se as ações de salvaguarda. Em 2012, estas foram descentralizadas para as superintendências estaduais do Iphan. Em 2014, a Roda de Capoeira foi inscrita pela Unesco Organização das Nações Unidas para a Educação, a Ciência e a Cultura como Patrimônio Cultural Imaterial da Humanidade. As controvérsias públicas dos últimos anos entre Estado e Capoeira, exibem questões teóricas para antropologia e para as políticas de patrimônio. Os objetivos desta tese são compreender como os capoeiristas conceituam o termo patrimônio, como semantizam o registro e o que esperam das ações de salvaguarda. Por meio da etnografia multissituada e a partir das ações do CGSPR - Comitê da Salvaguarda da Capoeira no Paraná, realizei a pesquisa de campo em eventos de Capoeira, lugares onde as ações para salvaguarda foram desenhadas e realizavam-se, como trocas de saberes e afetos entre capoeiras, entre Iphan e Capoeira. A tese divide-se em duas partes, como forma de remontar uma roda; na primeira parte o registro, na segunda a salvaguarda, com a intenção de demonstrar as especificidades de cada um dos instrumentos de patrimonialização, como complementares em suas intenções. O registro é analisado a partir dos relatos orais dos mestres, de documentos disponibilizados pelo Iphan e da bibliografia de capoeiristas. A salvaguarda é descrita a partir das ações do CGSCPR. Nos traçados da tese revela-se como os capoeiristas semantizam o registro por meio de suas trajetórias pregressas com o Estado e suas memórias não-vividas da escravidão e da criminalização. E esperam da patrimonialização ação, razão e reconhecimento em forma de direitos. Ao conotarem o conceito de salvaguarda os mestres consideram que a Capoeira já foi salvaguardada no século XX, enquanto os mestres morreram à mingua, portanto para estes agora a salvaguarda é esperada.The Intangible Heritage Policy in Brazil was instituted in 2000. Since then, intangible assets have been registered as intangible cultural heritage and the state is responsible for ensuring their safeguarding, ensuring continuity, fruition and sustainability.Capoeira Circle and the Craft Master of Capoeira were declared as Intangible Cultural Heritage of Brazil in 2008, by the Institute of National Historical and Artistic Heritage (IPHAN). As it is provided in the heritage policies, safeguarding actions were carried out.In 2012, these actions were decentralized to Iphan\'s state superintendencies. In 2014, Capoeira Circle was inscribed by Unesco - United Nations Educational, Scientific and Cultural Organization - as Intangible Cultural Heritage of Humanity.Public controversies of recent years between State and Capoeira, present theoretical questions for anthropology and heritage policies. The objectives of this thesis are to understand how capoeiristas conceptualize the term heritage, how they semanticize the registry and what they expect from the actions of safeguarding. Through the multisituated ethnography and from the actions of the CGSPR (Capoeira Safeguarding Committee) in Paraná, I conducted field research at Capoeira events, places where safeguarding actions were designed and carried out, as exchanges of knowledge and affections between capoeiras, between Iphan and Capoeira. The thesis is divided into two parts, as a way of reassembling a Circle, the first part is the registry, the second is the safeguarding, meaning to demonstrate the specificities of each of the instruments of patrimonialization, as complementary in their intentions. The registry is analyzed from the oral reports of the craft master of Capoeira, documents made available by Iphan and the bibliography of capoeiristas. The safeguarding is described from the actions of the CGSCPR. In the traces of the thesis it is revealed how the capoeiristas semantize the registry by means of its previous trajectories with the state and its \"memories unlived\" of the slavery and the criminalization. And, they expect from the patrimonialization action, reason and recognition in the form of rights. In connoting the concept of safeguarding, the masters consider that Capoeira was already safeguarded in the 20th Century, while the masters morrem à mingua (to die without assistance). Therefore, safeguarding is expected to these present Mestres.
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Wong, Chee Meng [Verfasser], and Marie-Theres [Akademischer Betreuer] Albert. "Intangible cultural heritage of dance as medium for intercultural dialogue : culture assimilator reinterpreted / Chee Meng Wong. Betreuer: Marie-Theres Albert." Cottbus : Universitätsbibliothek der BTU Cottbus, 2013. http://d-nb.info/1045604119/34.
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Velner, Olga. "Fenomén dudáctví v Čechách a možnost jeho zápisu na Reprezentativní seznam nemateriálního kulturního dědictví lidstva UNESCO." Master's thesis, Vysoká škola ekonomická v Praze, 2014. http://www.nusl.cz/ntk/nusl-193552.
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The purpose of this thesis is to figure out the significance of the bagpiping tradition in the Czech Republic its potential to be added to the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO. The thesis explains the current laws and ordinances in the area of protection of intangible cultural heritage and its application in the Czech Republic. The paper then explores the history and development of the bagpiping tradition and shows the current presentation in rural culture. Based on this theoretical part it answers the question if the bagpiping tradition has potential to be added to the Representative List or if there are steps that need to be taken first.
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秦建文 and Kin-man Tsin. "The sustainability of a cultural link: the Sunbeam Theatre : searching for a strategy for conserving privately-owned built heritage in Hong Kong." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B42181793.
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Tsin, Kin-man. "The sustainability of a cultural link the Sunbeam Theatre : searching for a strategy for conserving privately-owned built heritage in Hong Kong /." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B42181793.
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Soncini, Luana. "Política de patrimônio cultural imaterial na América Latina: análise dos processos de identificação e registro no Brasil e no México." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/84/84131/tde-12072012-155540/.
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Há cerca de uma década a noção de Patrimônio Imaterial vem sendo incorporada às políticas de patrimônio dos Estados latinoamericanos, e também no contexto internacional mais amplo, a partir da Convenção para a Salvaguarda do Patrimônio Imaterial (UNESCO, 2003). Nesta dissertação são analisadas as experiências de identificação e registro de bens culturais desta natureza no Brasil e no México, por meio da apreciação de documentos oficiais produzidos no âmbito desta política, os Dossiês de registro realizados no Brasil e o Inventario del Patrimonio Inmaterial mexicano. Considera-se, a partir do histórico das políticas culturais e da relação entre Estado e cultura popular, que este tipo de reconhecimento tem características específicas na América Latina, configurando as potencialidades e desafios da implementação de tal política neste contexto. Partindo desta preocupação e da análise dos documentos mencionados, foram definidos dois eixos temáticos relacionados, que nortearam a comparação entre Brasil e México. O primeiro deles refere-se aos desdobramentos da ampliação da noção de cultura, que caracteriza este tipo de bem cultural, para as políticas de patrimônio destes países. Verifica-se que tal alargamento resulta na incorporação de tensões sociais igualmente amplas no universo de atenção desta área de intervenção estatal. No segundo eixo são privilegiadas questões relativas ao processo de atribuição de valor a estas manifestações, práticas e expressões culturais como patrimônio. Identifica-se a politização deste tipo de reconhecimento, na medida em que tem o sentido de corroborar oficialmente o valor já atribuído a tais bens em seus contextos de produção. Nesse sentido, a partir da documentação oficial são analisados os processos de negociação de critérios e conceitos de valoração, bem como da legitimidade dos sujeitos coletivos, Estado e grupos detentores dos bens culturais, no processo de reconhecimento.For about one decade the notion of Intangible Cultural Heritage is being incorporated within the cultural heritage policies by the Latin American states, and also in an international context, from the Convention for the Safeguarding of the Intangible Cultural Heritage (UNESCO, 2003). In this thesis the experiences of identification and registry of this category of heritage in Brazil and Mexico are analysed, by means of an appreciation of official documents produced within this policy, the Registry Dossiers (Dossiês de registro) made in Brazil and Mexican Inventory of Intangible Heritage (Inventario del Patrimonio Inmaterial). Based on the history of the cultural policies and the relationship between State and popular culture, it is considered that this kind of acknowledgment has specific characteristics in Latin America, setting the potentialities and challenges of the implementation of such politics in this context. Begining by this concern and the analysis of the mentioned documents, two related thematic axes were defined, which guided the comparison between Brazil and Mexico. The first of them refer to the deployment of the widening of the notion of culture, which characterizes this type of cultural heritage, to the heritage policies of these countries. It is verified that such widening results in the incorporation of social tensions, equally broad, within the universe of concern of this area of state intervention. The second axis privilege questions related to the process of attribution of value to cultural manifestations, practices and expressions as heritage. There has been identified the politization of this kind of acknowledgement, as far as it means to corroborate officially the values previously attributed to such heritage in its production context. In this sense, as of the official documentation an analysis is developed about the process of negociation of criteria and concepts of valuing, as well as the legitimacy of collective beings, State anda other groups of holders of cultural heritage in its recognition process.
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Nässén, Sara. "Slow Food for thought: food as cultural heritage expressed in the Slow Food movement’s external communication." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22585.
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This thesis investigates the Slow Food movement which started in Italy in the late80’s and today is an internationally spread organization with around 100 000 participants in 160 countries. The core aim within the Slow Food movement is combining everyone’s “right to pleasure” with social responsibility, summed up in their motto: “Good, Clean and Fair”. The movement is interesting from a global development perspective, since it looks at food in relation to the cultural, physical, social, environmental and political aspects of our lives, and relates to sustainability in a wide sense. In 2003, UNESCO started acknowledging so called ”Intangible cultural heritage” as a part of the common heritage of humanity, and a few years later some culinary traditions were inserted to the list. Departing from a social constructivist approach in how knowledge is constructed, combined with Pieterse’s ideas of the relation between culture and power, the key research question for the thesis is: How is the concept of Food as cultural heritage being expressed within the external communication channels of the Slow Food movement? Followed by the sub-question: How do these expressions relate to power dynamicsand to socially constructed assumptions of reality? Through a semiotic analysis, visual and textual material from Slow Food’s official websites have been analysed, using the UNESCO definition of Intangible cultural heritage as an analytical tool. The findings are that many fundamental ideas within the UNESCO definition are expressed in Slow Food’s external communication, but at the same time, that some aspects could be more highlighted in order to put a higher emphasis on the producer and the community. It is evident that Slow Food need to continuously address the critique directed towards them regarding issues of privilege and elitism, and keep a self-reflexive approach in their communication work.
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Xue, Asan. "Religion, Heritage, and Power： Everyday Life in Contemporary China." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2014. https://ro.ecu.edu.au/theses/1417.
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Based on an ethnographic study of the religious life of ordinary people in the town of Dongpu, this research explores the relationships between: religion and state power; Chinese ritual (li, 礼/禮) tradition and Christian culture; and religion and intangible cultural heritage in contemporary China.
This research found that both the practitioners of Chinese rituals and the Christian community deploy tactics to resist and negotiate with the hegemonic official culture through spatial and religious practices in their everyday life. Chinese ritual practices dedicated to deities and ancestors are defined as idol worship in the doctrine of Christianity and denigrated as feudal superstition in the official discourse of scientism, materialism and atheism. The contrast between Christianity as an orthodox religion and Chinese ritual practices as feudal superstition contributes to the religious hegemony of Christianity over the Chinese ritual tradition, thus rendering most Chinese rituals as lacking in status, although some Chinese rituals have gained legitimacy as intangible cultural heritage. The practice of intangible cultural heritage in contemporary China is subject to the global heritage movement spearheaded by UNESCO and China’s domestic political, cultural and economic agendas. Ordinary people deploy tactics to negotiate with the local/state power in response to the practice of top-down imposed intangible cultural heritage, thus gaining the legitimacy of practicing these rituals.
This research presents a poetics of ordinary people’s everyday life. The religious life of ordinary people is foregrounded and exerted as a self-evident entity and heterogeneous culture. This study demonstrates that everyday life can become a cultural experience of alternative modernity and an arena of cultural autonomy. Religious life is never simply equivalent to the homogenising ambitions of any power, such as capitalism, atheism or materialism. The practice of intangible cultural heritage is a process of selecting the ‘heritage in perception’ (i.e., heritage identified and safeguarded based upon UNESCO’s Convention for the Safeguarding of the Intangible Cultural Heritage) from the ‘heritage in essence’ (i.e., heritage as the self-evident foundation of ordinary people’s everyday life). The safeguarding of intangible cultural heritage channelled from top-down may give rise to cultural hegemony due to the classification of intangible cultures into superior and inferior resources according to the official discourse of developing an ‘advanced culture’ and the principles of a market economy. The expert-centred mechanism of intangible cultural heritage identification rules out the cultural autonomy of genuine inheritors of intangible cultural heritage. Additionally, the identification of the intangible cultural heritage as a narrowly understood territorial property causes conflicts between nations and regions. This may stop the transmission of cultures among ordinary people and undermine UNESCO’s initial agenda of promoting the cultural diversity around the world.
Freedom in religion consists in the establishment of a civil society in which the autonomy of people’s cultural practices and religious life is achieved through democratic negotiation between the ruling government and the masses. It is until then that religious culture can be practised and transmitted as a self-evident ordinary culture and intangible cultural heritage by ordinary people in their everyday life.
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Portström, Sofia. "Fäbodbruk - “Det magiska mötet mellan natur och kultur” : En fenomenografisk studie om fäbodbruk ur brukarnas perspektiv." Thesis, Södertörns högskola, Miljövetenskap, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-38014.
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Summer pasture contributes both to cultural-historical values and to positive effects on biodiversity. However, the usage of the term ”summer pastures” varies and there is no general definition. This lack of definition gives rise to a conflict: Should the summer pasture be preserved for its cultural-historical value by having it look just like before, or should it be preserved for its value in biodiversity? Today, the authorities’ image of summer pasture is what controls which summer pastures and what values are granted financial support. This means that the summer pastures risk being defined and developed on the basis of the authorities' image, not by the image the farmers themselves have, which is based on historical and conservational knowledge. Thus, the purpose of this study is to highlight the use of summer pasture as a phenomenon and an activity from the user's perspective. In order to discover how the farmers themselves view summer pastures, a phenomenographic method is used to analyze interviews of summer pasture farmers with varying backgrounds and activities. The results of the study show that the summer pasture of today varies with regard to the design of the business. The common denominator is the small-scale animal husbandry where summer pasture take place on the outskirts beyond the home farm, to where the farmer moves with the animals during summer. Summer pasture has traditionally never been an economic gain, nor does it provide much today. The farmers are enthusiasts who believe in a higher purpose of what they do. The lack of definition is something that affects them only in their contact with authorities, from where they are only met with ignorance. The farmers believe that the summer pasture have a cultural-historical value, one that also lies in the future with increasing environmental awareness and climate change.Fäbodbruk bidrar såväl med kulturhistoriska värden som med positiva effekter på den biologiska mångfalden. Bilden av vad dagens fäbodbruk innebär varierar dock och ingen allmän definition finns. I och med bristen på definition uppstår en konflikt: Bör fäbodbruket bevaras för dess kulturhistoriska värde genom att det ska se ut precis som förr, eller ska det bevaras för dess värde för den biologiska mångfalden? Idag är det myndigheternas bild av fäbodbruk som styr vilka fäbodar och värden som beviljas ekonomiskt stöd. Detta innebär att fäbodbruket riskerar att definieras och utvecklas utifrån myndigheternas bild, inte av den bild brukarna själva har som är baserad på historisk och bevarandevärd kunskap. Syftet med denna studie är således att belysa fäbodbruket som företeelse och som verksamhet utifrån brukarens perspektiv. För att få fram den bild fäbodbrukarna själva har av fäbodbruk används en fenomenografisk metod för att analysera intervjuer av fäbodbrukare med varierande bakgrund och verksamhet. Studiens resultat påvisar att dagens fäbodbruk varierar vad gäller verksamhetens utformning. Den gemensamma nämnaren är att det rör sig om småskalig djurhållning där sommarbetet sker på utmarkerna bortom hemgården dit brukaren flyttar med djuren på sommaren. Fäbodbruk är inget som traditionellt sett är något som gett en ekonomisk vinning och knappast heller ger idag. Fäbodbrukarna är snarare eldsjälar som tror på ett högre syfte kring det de gör. Avsaknandet av definition är något som påverkar dem först vid kontakt med myndigheter av vilka de möts av okunskap. Brukarna anser att fäbodbruket har ett kulturhistoriskt värde men att fäbodbruket även hör till framtiden i och med en ökande miljömedvetenhet och klimatförändringar.
Biologiskt kulturarv som hållbar värdeskapare
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Yang, Liaoran, and 杨了然. "Boon or bane?: changes in the Yi Fan Festivalof the Chinese Mulam minority after its designation as a national-level intangible cultural heritage." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50716426.
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There are 55 ethnic minorities (少數民族) in the People’s Republic of China, among which Mulam Minority (仫佬族) is a small one gathering in a remote town in the northern part of Guangxi Province.
Every group of people has their own culture and tradition, usually culture reflects on the food, drinks, clothe, rituals and festivals, etc. The most important festival of Mulam Minority is Yi Fan Festival (依飯節), which has been designated as a national-level intangible cultural heritage in 2006. The current research will look into the changes in this particular festival after its designation in terms of both tangible and intangible aspects; also it’s a look into the local traditional culture within its context.
The identity of a culture is hard to define and is also changing with time. It is when based on the defined cultural identity can a tradition advance with time without losing its authenticity. How to make conservation become a part of the development is what we are facing in the fast-changing world.
Since festival consists an indispensable part of traditional culture, how to transmit it through media and how to interpret it becomes the key question. As a young stakeholder of the Mulam Minority, we should understand the opportunities, challenges, strengths and weaknesses of every change that is going to happen, and above all, carry on practicing.published_or_final_version
Conservation
Master
Master of Science in Conservation