Journal articles on the topic 'Indigenous urban heritage'
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González Zarandona, José Antonio. "Between destruction and protection: the case of the Australian rock art sites." ZARCH, no. 16 (September 13, 2021): 148–53. http://dx.doi.org/10.26754/ojs_zarch/zarch.2021165087.
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Can heritage be practiced and thought outside the binary of exaltation vs. denigration? To answer this question posed by the editors, this paper will analyse the destruction and protection of Indigenous heritage sites in Australia, where the destruction of significant cultural heritage sites, mainly Indigenous heritage sites, is the result of biased and outdated practice of cultural heritage that divides Indigenous heritage (prior 1788) from Australian heritage (after 1788). This rift has caused an immense damage to Indigenous heritage around the country as it shows how in Australia heritage is practiced and thought outside the dualism of celebration versus destruction. In this paper, I will show how the destruction of Indigenous rock art sites has been a constant in the 20th and 21st century and how this destruction has been framed in media as a result of vandalism. By arguing that this framing is perpetuating the dualism of celebration versus destruction, I suggest that we can move out of this binary by considering the concept of iconoclasm to go beyond this dualism.
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Huang, Shu-Mei. "Indigenous heritage in diplomacy: repositioning Taiwan in the Austronesian network and its cultural implications." Journal of Cultural Heritage Management and Sustainable Development 12, no. 1 (November 5, 2021): 72–86. http://dx.doi.org/10.1108/jchmsd-05-2021-0082.
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PurposeThis paper illustrates how Taiwan has tried to mobilize its prehistory Austronesian linguistic heritage and indigenous cultural memories to reposition itself in the Asia-Pacific. It examines how the attempt has gradually evolved into cross-border exchange and partnership based on the interconnectivity across the Pacific on different levels.Design/methodology/approachThe research is based on policy review of the Taiwan government's growing focus on indigenous culture in strategizing diplomacy and cultural policy from 2000 through 2021 and the researcher's participant observation in expert cultural heritage meetings (2018–2021). It is also complemented by semi-structured interviews with both selected state actors and civil actors.FindingsThe past connection among indigenous communities in Taiwan and the Austronesian peoples contributes to building up new cultural circuits across-borders based upon shared indigenous heritage and demonstrates the extraterritorial role of heritage, which can be the potential base for developing diplomacy.Research limitations/implicationsThe research is limited in not directly engaging with actors in the Pacific given limited time, budget and mobility under the coronavirus disease (COVID) pandemic. The author would like to follow on that in her future research.Originality/valueThe paper sheds light on the uneasy relationship between indigenous heritage making and nation building and its cultural implications. This study demonstrates that the state framework of heritage is not necessarily appropriate to deal with these complicated historical matters, especially when the notion of heritage per se is not decolonised in a settler state.
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Stachura, Ewa. "Infill projects and sustainable land use in heritage zones: how to reconcile competing interest sets." VITRUVIO - International Journal of Architectural Technology and Sustainability 4, no. 1 (June 18, 2019): 12. http://dx.doi.org/10.4995/vitruvio-ijats.2019.11773.
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<p class="Abstract">Sustainability and heritage are inextricably linked. Heritage conservation helps to build and maintain cultural identity and social cohesion of the city community, especially amongst indigenous residents. Heritage zones in European cities and towns over time have suffered destruction and undesirable urban transitions that alter or remove heritage urban fabric. While architecture and urban heritage aims are generally to promote infill development that retains the integrity of the original structure, communities tend to argue for social values that emphasise the retention of vacant land even if it was originally part of the heritage-built form. Hence, the aim of this paper is to identify city residents’ aspirations in relation to such vacant land and spaces. The paper will investigate the case of Raciborz, a medium-sized city in Southern Poland. It will seek to answer the following questions: 1) Are heritage urban composition and principles of its protection antagonistic to the residents’ aspirations? 2) What are the criteria for classifying and valorising vacant land within a heritage city centre? 3) What is the most appropriate way for city administrations to engage with communities to reconcile competing interest sets? What might be possible educational actions addressed to the communities? In the paper the procedure of identifying and evaluating empty sites in the heritage city centre will be presented as well as the results of survey presenting residents’ ideas of optimal way of use of empty city spaces.</p>
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Olise, Festus Prosper. "ICTs and Indigenous Languages as Agents for the Actualization of Millennium Development Goals in Nigeria." International Journal of Information and Communication Technology Education 9, no. 2 (April 2013): 79–87. http://dx.doi.org/10.4018/jicte.2013040107.
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This paper advocates for the use of Information and Communication Technologies (ICTs) and indigenous languages for the actualization of Millennium Development Goals (MDGs) in Nigeria because both tools are capable of transforming the rural and urban populace. It explores the MDGs so as to unravel the ways ICTs and indigenous languages can facilitate the speedy actualization of MDGs in Nigeria, a country with peculiar cultural heritage and with over 750 indigenous languages. It also analyzes some of the contending constraints confronting Nigeria from actualizing MDGs such as corruption, extreme poverty, lack of attention to indigenous languages, high cost of ICTs which are products of bad leadership. The effective use of Nigeria’s different indigenous languages and ICTs, it maintains, remains the most effective way towards educating Nigerians and achieving the MDGs in Nigeria come 2015.
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Moore, Elizabeth, U. San Win, and Pyiet Phyo Kyaw. "Water Management in the Urban Cultural Heritage of Myanmar." TRaNS: Trans -Regional and -National Studies of Southeast Asia 4, no. 2 (July 2016): 283–305. http://dx.doi.org/10.1017/trn.2016.6.
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AbstractThis article assesses indigenous perceptions of water through a comparison of the water management strategies at three ancient sites located in different ecological zones of Myanmar. Two of our examples are in the high-rainfall regions of Lower Myanmar: Thagara in the Dawei River valley flanked by mountains on the east and west, and Kyaikkatha on delta lands at the egress of the Sittaung River. We contrast these adaptations with the micro-exploitation of the scarce water resources at Bagan (also spelled Pagan) in the arid zone of Upper Myanmar. In the southern wet regions, despite the different geographical setting of Thagara and Kyaikkatha, the focus was on drainage and control. Multiple ramparts and moats were used to conserve the scarce water in the dry months between December and April and control the heavy floods of the rainy months between May to November. At Bagan, sited directly on the broad Ayeyarwady River, water management of inland streams and seasonal lakes maximised the gentle slope of the plain while also coping with intermittent flash floods in the rainy months. The sites of Thagara, Kyaikkatha, and Bagan demanded specific adaptations but are alike in the absence of extensive transformation of the landscape. This balance of manmade and natural elements provides common ground despite their variable size and urbanised extent, ecological setting, and occupational sequence to highlight the shared significance of water management in their long-term urban success.
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Abed, Mohammed Hussein, and Ihsan Sabah Hadi. "Tourism and its impact on the migration of indigenous peoples from historical city centers (the old city center of Najaf as a case study)." IOP Conference Series: Earth and Environmental Science 1129, no. 1 (January 1, 2023): 012027. http://dx.doi.org/10.1088/1755-1315/1129/1/012027.
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Abstract Most countries around the world seek to add their historical city centres to the list of World Heritage sites to make them attractive centres for tourism by focusing on studies and projects that attract new events to meet the requirements of tourists to benefit from the financial return. On the other hand, the indigenous people in these centres suffer from a change in their normal lifestyle as a result of their transformation into tourist environments and uninhabitable places, and consequently, these centres lost a large part of their attractiveness and social identity, Hence the research problem, represented by: the loss of the historical centres of their vitality and social spirit as a result of the migration of its original inhabitants and they are leaving their homes. Accordingly, the aim of this research was determined to reach the most important indicators of urban tourism that negatively affect the quality of life of the indigenous population. The Social, economic, environmental, cultural and urban impact on the lives of indigenous peoples, For the purpose of achieving the goal of the research, previous studies were reviewed that dealt with the relationship between urban tourism and the indigenous population in the centers of historical cities and to reach the most important influential tourism indicators, which were represented by social, economic, environmental, cultural and urban indicators as main indicators and a set of sub-indicators that involve them, and the application of these indicators to the city of Najaf The old city by conducting interviews with residents and making field visits to the city, and relying on some studies of the city, The most important results were that the following indicators: (weak social relations, changing traditional ways of life, difficulty in obtaining daily needs, high land and real estate prices, pressure on infrastructure services, loss of heritage and historical buildings and lack of services and spaces allocated to the population) the influential role in the migration of the population The original inhabitants of the old city of Najaf.
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Sinamai, Ashton. "Ivhu rinotsamwa: Landscape Memory and Cultural Landscapes in Zimbabwe and Tropical Africa." eTropic: electronic journal of studies in the Tropics 21, no. 1 (March 30, 2022): 51–69. http://dx.doi.org/10.25120/etropic.21.1.2022.3836.
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Perceptions of the various cultural landscapes of tropical Africa continue to be overdetermined by western philosophies. This is, of course, a legacy of colonialism and the neo-colonial global politics that dictate types of knowledge, and direct flows of knowledge. Knowledges of the communities of former colonised countries are seen as ancillary at best, and at worst, irrational. However, such ‘indigenous knowledge’ systems contain information that could transform how we think about cultural landscapes, cultural heritage, and the conception of 'intangible heritage’. In many non-western societies, the landscape shapes culture; rather than human culture shaping the landscape – which is the notion that continues to inform heritage. Such a human-centric experience of landscape and heritage displaces the ability to experience the sensorial landscape. This paper outlines how landscapes are perceived in tropical Africa, with an example from Zimbabwe, and how this perception can be used to enrich mainstream archaeology, anthropology, and cultural heritage studies. Landscapes have a memory of their own, which plays a part in creating the ‘ruins’ we research or visit. Such landscape memory determines the preservation of heritage as well as human memory. The paper thus advocates for the inclusion of ‘indigenous knowledge’ systems in the widening of the theoretical base of archaeology, anthropology, and heritage studies.
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Socpa, Antoin. "New Kinds of Land Conflict in Urban Cameroon: the Case of the ‘landless’ Indigenous Peoples in Yaoundé." Africa 80, no. 4 (November 2010): 553–72. http://dx.doi.org/10.3366/afr.2010.0402.
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ABSTRACTThe land disputes in Cameroon that are best known are between groups of local (indigenous) populations and people originating from elsewhere (incomers). This situation is fairly common in the cosmopolitan towns of Douala and Yaoundé. The purpose of this article is not to revisit these types of conflict, but rather to explore conflicts over land between the indigenous populations and the state. This new kind of opposition demonstrates that it is not only the incoming populations who are dispossessing indigenous people of their land. In fact, in various and more effective ways, the state is playing a significant part in the expropriation of indigenous land heritage. This process may be witnessed in urban housing developments, as well as in areas set aside for public utility, or those that are too dangerous to be developed (slopes, piedmonts and marshlands). Through its policy of urbanization, the state is seemingly contributing to producing ‘landless indigenous people’ in much the same way as and probably more effectively than the incomers. This article reviews the historical processes of land expropriation from the time of the colonial state, analysing the grievances of indigenous people faced with this situation, as well as the strategies they have developed in an effort to take back control of their lost lands.
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Chan, Clare Suet Ching. "Sustainability of indigenous folk tales, music and cultural heritage through innovation." Journal of Cultural Heritage Management and Sustainable Development 8, no. 3 (August 20, 2018): 342–61. http://dx.doi.org/10.1108/jchmsd-06-2017-0044.
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Purpose The aim of producing Bah Luj Production, four folk tales books accompanied by a compact disc of its narration, dialogs and music is to revitalize the folk tales, music and cultural heritage of the indigenous Semai by condensing them into an innovative resource package, tailored to appeal to the current generation’s consumer interests and lifestyles. The targeted audiences for the product are Malaysians, in particular the Semai community, as well as other local and international consumers. The purpose of this paper is to examine a practice-led approach toward considering the empowerment of selected culture bearers assisted by the intervention of researchers from the academia in facilitating the sustainability of indigenous cultural traditions in Malaysia. Design/methodology/approach This approach is practice-led – Bah Luj Production was developed based on action, reflection, review and revision. This paper provides visibility to the research process, enabling readers to understand the issues, challenges and decision-making processes. The practice-led approach that was used for this project provides a realistic practical guide, bridging the gap between theory and practice. In the conclusion, the authors also bring forth ideas for improvement through reflection, on suggested approaches in ways this research did not manage to pursue. Findings This paper proposes three approaches in advocating for cultural sustainability through innovation: collaboration between selected culture bearers and researchers in the academia; indigeneity of cultural expressions and illustrations; and adaptability and relevance to current interests of indigenous people and consumers of indigenous music and literature. This paper argues that it is important for the researcher to navigate research with relevance to the context and situation. Research limitations/implications While many articles focus on presenting the outcomes of a research project, this paper guides the reader toward understanding the limitations, constraints and negotiations made by the research team during the research and production stages. Transparency in the process of decision making will enlighten readers on realistic, practical approaches as opposed to idealistic theoretical methods. Practical implications This paper argues for sustainability through innovation and posits that cultural heritage practices that continue to be performed are those that are adaptable, flexible to change and open to innovation – therefore maintaining relevance to time, context and consumers. This paper posits that researchers should be flexible and practical in their research actions and avoid generalizations that come out of recent and popular critical theories as the most, or only suitable, approaches for diverse communities. Originality/value The development of an alternate approach, theory/concept and guidelines toward sustainability through innovation make this study the first of its kind. This approach integrates tradition with creation.
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Njuguna, Mugwima B., Ephraim W. Wahome, and Anne Marie Deisser. "The Role of the National Construction Authority in the Conservation of Vernacular Architectural Heritage." East African Journal of Engineering 2, no. 1 (July 10, 2020): 23–32. http://dx.doi.org/10.37284/eaje.2.1.178.
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Vernacular architecture is a malleable concept that encompasses structures produced by empirical/ experiential builders. It is sometimes referred to as indigenous, primitive, ethnic or even architecture without architects. Vernacular architectural heritage often found in rural areas and historic urban areas and villages represent a cultural heritage that has been handed down from one generation to the next. This heritage is under threat from modernising forces which cause deterioration in cultural and historical continuity. It is important to conserve this architecture and associated technologies for posterity. Both tangible and intangible heritage of vernacular architecture is threatened through blatant negligence, emergent and more profitable modes of construction, and lack of funds for minimum maintenance. To a large extent, this heritage is quickly deteriorating and disappearing into the hands of vandals and illegal traders due to the lack of appropriate conservation, sensitisation and training for the public and heritage professionals in the conservation of materials and practices. The paper explores the vernacular heritage in Kenya, the state of its conservation and the risks associated with its conservation. It is argued that since NCA is mandated inter alia to undertake research into any matter relating to the construction industry, it should complement the efforts of the National Museums of Kenya in the conservation of cultural heritage in so far as materials and building technologies are concerned. There is no clear legal framework for the conservation of vernacular architecture in place and it is often lumped together with other popular forms of architecture which have well-defined and documented historical trends. Emphasis has been on urban architecture in Kenya. The paper established that vernacular heritage has only been haphazardly conserved, with no clear management, documentation and preservation policies. The paper found that no resources are specifically set aside for the conservation of these heritages. The theoretical analysis concludes that vernacular architecture in Kenya has been neglected and exposed to deterioration. It also points out that the level of public sensitisation on the heritage is low and its conservation and management needs have been ignored. The study, therefore, recommends public sensitisation, preventive and interventive conservation and appropriate policies to save the heritage from imminent loss. It further suggests that detailed documentation of vernacular building materials and technology should be undertaken as a matter of urgency.
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Adenaike, Folahan Anthony, Akunnaya Pearl Opoko, and Joseph Akinlabi Fadamiro. "Urban Upgrading in the Historic City Core of Abeokuta, Nigeria: A Case for Inclusive Policies Towards Heritage Preservation." IOP Conference Series: Earth and Environmental Science 1054, no. 1 (September 1, 2022): 012014. http://dx.doi.org/10.1088/1755-1315/1054/1/012014.
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Abstract The rapid urbanization, taking place in Southwest Nigeria in the last 40years has necessitated the need for regenerating the historic city cores of the region. The state governments and big private stakeholders determine the key narratives for the urban upgrades. Loss of patrimonial stock of indigenous buildings and communal cohesion in these enclaves after upgrading often lead to a complete loss of the socio-cultural heritage. The promotion of urban tourism, which is ideal for cities with heritage values, is thus made more challenging for these cities. This study examines the sensitive nature of upgrade programmes as it affects historic city centres. A review of instances in the area is concluded with a case study of the Abeokuta city core. The study was carried out using literature about upgrades in Southwest Nigeria and field studies that involved interviews and questionnaires in Abeokuta city core. The research discovered that while residents are aware of the programmes, they had no input in the planning and implementation, whereas, they appreciate heritage preservation and prefer to be carried along in the planning. The research concluded that more inclusive policy planning and project participation would have entrenched heritage preservation, stemmed the rate of gentrification, and produce more acceptable outcomes.
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Ross, Anne. "More than archaeology: New directions in cultural heritage management." Queensland Archaeological Research 10 (December 1, 1996): 17. http://dx.doi.org/10.25120/qar.10.1996.97.
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<p>Cultural heritage management (CHM) has long been regarded as an off-shoot of mainstream archaeology, largely because CHM began as a result of archaeological concerns about the destruction of sites by amateur fossicking and urban development pressures (Bowdler 1983, Cleere 1989).</p><p>The archaeological paradigm which underpinned CHM has recently been challenged, largely as a result of Aboriginal involvement in decision making (Byrne 1991, Sullivan 1993, Ellis 1994, Ross 1996). Focus has moved away from the 'site'; landscapes are becoming the unit of management and the roles of anthropology and indigenous ascription of meaning to place are growing rapidly as the new basis for CHM. These shifts and their implications for heritage management authorities and academic researchers are examined.</p>
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Viñals, M. J., L. Teruel, and P. Alonso-Monasterio. "THE OUTSTANDING UNIVERSAL VALUE OF THE HISTORIC COLONIAL CENTRE OF THE CITY OF GRACIAS (HONDURAS)." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 565–72. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-565-2020.
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Abstract. This paper analyses the outstanding universal values, integrity, and authenticity of the city of Gracias (Honduras), as well as its protection and heritage management tools. The main objective is to demonstrate that Gracias meets the UNESCO requirements to qualify as a candidate for inclusion in the International List of the World Heritage Convention (1971). Gracias is a colonial Spanish city, founded in 1536, in the region of Lempira. It had great productive, strategic and administrative importance in Central America, demonstrated in part by its hosting of the ‘Audiencia de los Confines’. The ‘Audiencia’ was the highest court of the Spanish Crown with jurisdiction over the current republics of Guatemala, Belize, El Salvador, Honduras, Nicaragua, Costa Rica and the region of Chiapas. The aim of this court was to represent the interests of the indigenous people in these areas. An on-site analysis, diagnosis and assessment of the heritage elements was carried out from architectural, urban planning, historical, and intangible heritage perspectives. Additionally, other similar sites in Central America have been analysed for comparison. Results show that this city meets criterion iv of the World Heritage Convention: ‘an outstanding example of a type of building, architectural or technological ensemble or landscape which illustrates (a) significant stage(s) in human history’. Furthermore, the city´s heritage assets are well-preserved and most of them remain functional; the indigenous culture is alive; and planning, conservation and managing tools are in use. Currently, Gracias maintains its harmony and life and its respect for the natural environment, creating a cultural landscape that has been maintained for almost 500 years.
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JAIN, SHIKHA. "Cultural Jugaad in historic city transformations." Ekistics and The New Habitat 80, no. 2 (December 8, 2021): 30–32. http://dx.doi.org/10.53910/26531313-e2020802501.
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Several historic Indian cities have managed to retain the original urban character by using readily available materials, craftspeople, and cultural traditions despite increasing urban transformations. This notion of sustaining/preserving/continuing certain cultural elements and rituals has survived in various forms in the last two centuries. Historic cities showcase their living heritage at the global level and are exemplars for studying the strong linkages within traditions and indigenous modes of preservation. In such situations where stakeholders have centuries of association with the site, it is essential that professionals look beyond conventional solutions to better understand local perceptions and thereby establish the appropriateness of any urban level interventions. This article draws from various urban conservation works carried out in the historic cities of Rajasthan over the last two decades. It illustrates the discoveries and challenges in understanding the traditional local mindset for working in such areas. The indigenous methods practiced in these historic living cores are often at variance with the norms and logics of Western city planning being followed in post-colonial India. Examples in the cities and settlements of Jaipur, Udaipur and Ajmer, feature in this article, highlighting the urgent need to understand the local community mindset and the Indian approach to solutions for rapidly modernizing historic urban centres.
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Mousourakis, Αpostolos, Maria Arakadaki, Sofoklis Kotsopoulos, Iordanis Sinamidis, Tina Mikrou, Evangelia Frangedaki, and Nikos D. Lagaros. "Earthen Architecture in Greece: Traditional Techniques and Revaluation." Heritage 3, no. 4 (October 27, 2020): 1237–68. http://dx.doi.org/10.3390/heritage3040068.
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A big part of traditional architecture both in rural and urban areas in the Greek territory has been built with raw earth. The aim of this paper is to present earthen buildings’ constructions in Greece and show their important contribution to our heritage. The use of earth as a basic constructing material has given different earthen building cultures and techniques. Earthen construction encloses many varied uses and applications, as walls or as plasters. In different periods of time and historical contexts, from the indigenous inhabitants to the neighborhoods of the refugees of Asia Minor Catastrophe, the earth constructions had a primary role. The existence of earthen architecture was investigated in urban and rural sites in Greece. Building information, documentation, and records of buildings’ design, construction techniques, elements, and systems are presented. Today, there is still a rich architectural heritage throughout the country, which has lasted through the years and withstood seismic activities and poor conservation.
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Scarborough, Isabel M. "In Search of a New Indigeneity." Nova Religio 22, no. 4 (May 1, 2019): 75–88. http://dx.doi.org/10.1525/nr.2019.22.4.75.
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Bolivians are inventing spiritual practices that fit into the current dominant political discourse of decolonization and revalorization of native beliefs by associating these new traditions with archaeological spaces and objects. This new Bolivia is believed to emerge from the ashes of the old economic and social order, which for centuries oppressed and elided native religious practices, and harkens back to precolonial values. Drawing from long-term ethnographic research, media reports, and scholarly works, I aim to examine these new practices to improve our understanding of emerging indigenous identities in this small Andean nation. I discuss two case studies that exemplify how the urban indigenous are rediscovering the power of ancestor veneration and animism in their heritage to construct a new sense of national belonging.
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Hwang, Shyh-Huei, and Hsiu-Mei Huang. "Cultural Ecosystem of the Seediq’s Traditional Weaving Techniques—A Comparison of the Learning Differences Between Urban and Indigenous Communities." Sustainability 11, no. 6 (March 13, 2019): 1519. http://dx.doi.org/10.3390/su11061519.
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The Seediq tribe is one of Taiwan’s Indigenous peoples, and they have very traditional weaving techniques. Women of the Seediq weave clothes and quilts for their families as they believe that only women with good weaving skill can pass through the Rainbow Bridge and be reunited with ancestors after they die. However, due to changing society, there is little demand for weaving today, and the norms observed by their ancestors are gradually disappearing, resulting in the declining number of locals capable of weaving. The weaving techniques of these Indigenous people are on the verge of disappearing. Unfortunately, when the government took measures to preserve the techniques by registering Seta Bakan as the preserver of intangible cultural heritage, and launched training classes to save such techniques, no locals were initially interested in learning weaving. After non-Seediq people were allowed to participate in learning, the course attracted weaving lovers from all over the island. The course included five learning phases within four years, which were given in urban communities. In the fourth year, the weaving teacher was invited to carry out a course to teach in her Indigenous village. Both courses have the same teacher teaching the same techniques. However, the perceptions and feelings of learning vary among members of different cultural backgrounds. UNESCO has extended the protection of intangible cultural heritage from technical objects to the maintenance and inheritance of community, thus, this study focuses on the interaction and feeling of students during the weaving courses given in two communities, analyzes how the differences of feeling and cultural background influence the learning perceptions of the students of the two communities, and examines the significance and functions of rebuilding the cultural ecosystem for the sustainable inheritance of skills. The conclusion of this study is that urban communities learn weaving purposefully because they have no cultural or technical background, while the courses for indigenous communities feature the frequent recurrence of traditional “old value”. The different learning motivations, feelings, and perceptions of the two communities can be complementary and mutually supportive to each other. After exploring the cultural context, this study finds that the cultural ecosystem generated by indigenous weavers includes Gaya belief, Natural knowledge, Indigenous languages, Personal practice, Generational links, and Social interaction, which are strongly bound to each other. However, social changes can weaken or even break the cultural ecosystem; the learning courses of the two communities create opportunities for re-connection. Native tribes are the best field to build an ideal cultural ecosystem; while the urban communities play the role of an acupuncture massage stick that stimulates the ethnic consciousness and learning motivation of Indigenous peoples, which preserves and provides the techniques and external knowledge. Admittedly these two communities contribute to cultural inheritance, respectively. The analysis of this study provides an important reference for the feasible routes of carrying forward indigenous techniques on the brink of disappearing in the current society of cultural initiative, and provides the opportunity for reconnecting cultural ecosystem through technique acquisition.
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Poulios, Ioannis. "Discussing strategy in heritage conservation." Journal of Cultural Heritage Management and Sustainable Development 4, no. 1 (May 13, 2014): 16–34. http://dx.doi.org/10.1108/jchmsd-10-2012-0048.
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Purpose – The purpose of this paper is to discuss the concept of strategy in the field of heritage conservation, with a focus on a new conservation approach that promotes the empowerment of local communities and sustainable development: a living heritage approach. Design/methodology/approach – The approaches to heritage conservation are outlined: a material-based approach defines the principles of western-based conservation, a values-based approach expands these principles, while a living heritage approach clearly challenges the established principles. These approaches are, then, analysed from the perspective of strategy, and a living heritage approach is seen as an example of strategic innovation. The process by which ICCROM develops a living heritage approach at an international level is also examined. Findings – Choosing the “appropriate” conservation approach depends on the specific conditions of each heritage place. Yet, for the cases of living heritage in particular (with communities with an original connection with heritage) a living heritage approach would be more preferable. Living heritage approach can be seen as an example of a strategic innovation in the field of heritage conservation: it proposes a different concept of heritage and conservation (a new WHAT), points at a different community group as responsible for the definition and protection of heritage (a new WHO), and proposes a different way of heritage protection (a new HOW). Practical implications – A living heritage approach (presented in the paper) may potentially influence the theory as well as the practice of heritage conservation in a variety of parts and heritage places in the world, especially in terms of the attitude towards local and indigenous communities. Originality/value – Developing a new approach is, in a sense, developing a new strategy. In this context, the paper aims at bringing the insight of business strategy into the field of heritage conservation.
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Shafqat, Ramisa, Dora Marinova, and Shahed Khan. "Adapting Grounded Theory to Investigate Sustainability Heritage in Informal Settlements: Case Studies from Islamabad, Pakistan." Sustainability 14, no. 3 (January 28, 2022): 1515. http://dx.doi.org/10.3390/su14031515.
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The paper investigates the sustainability potential of the intangible cultural heritage preserved in informal settlements seen as an extension of rurality in urban settings. It delves into this underexplored dimension of sustainability in the context of the Global South by analysing two informal settlements in Islamabad, Pakistan, namely, France Colony and Mehr Abadi. The grounded theory is adapted by using semistructured interviews during transect walks through the informal settlements followed by a thematic analysis conducted of the experiences, memories, values, religious beliefs, and norms of the dwellers in the two case studies. Four themes are deduced that identify sustainability heritage: (a) values and social practices; (b) communal networks and relationships; (c) built environment and ecology; and (d) remnants of rurality. The study contends that informal settlements are reservoirs of vernacular sustainability elements, and their cultural heritage should be supported instead of imposing planning policies influenced by the North. Culturally specific solutions acceptable to the informal communities are needed to improve the liveability within the city and inform the policy-making process. This requires finding a mechanism for preserving the indigenous regional culture in the informal settlements, their rich heritage, and sustainability-oriented knowledge and practices.
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Attia, Ahmed S. "Learned Lessons from Traditional Architecture in Yemen -Towards Sustainable Architecture." International Journal of Sustainable Development and Planning 17, no. 4 (July 27, 2022): 1197–204. http://dx.doi.org/10.18280/ijsdp.170418.
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This paper explores the Learned Lessons from traditional Yemeni Architecture Towards Sustainable Architecture. It highlights how the local context influences the traditional architecture in Sanaa city and different regions of Yemen and Arab regions, according to nature, climatic conditions, culture, traditional values, and indigenous knowledge. Overview for sustainability during the twentieth century, sustainability and the Islam perspective in the Arab region, and selected the traditional architecture in Yemen as a case study. In addition to the analysis analyzed the city's urban form and the traditional house in Sana’a city, the design and elements of the house; spatial organization, construction systems and building materials, and window openings. Ornaments and sewerage systems. The study summarizes the aspects of sustainability in the traditional house in different regions in Yemen as an indigenous traditional knowledge for sustainable architecture. In conclusion, the traditional houses in the house in Yemen, designed according to the local context and indigenous traditional knowledge, have influenced traditional Yemeni architecture; the house elements and design fulfills sustainable requirements and positively impact the city's environmental, economic, and social aspects. Furthermore, it is considered a learned lesson from traditional architectural heritage and indigenous traditional knowledge toward sustainable architecture.
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Hobbs, Daniel T., and Dirk H. R. Spennemann. "Indigenous Australian heritage on private land: an examination of guidance provided by local government authorities of NSW." Australian Planner 56, no. 4 (October 2, 2020): 249–60. http://dx.doi.org/10.1080/07293682.2020.1854797.
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Vance, Alasdair, Janet McGaw, Jo Winther, and Moira Rayner. "Towards an Aboriginal Knowledge Place: Cultural Practices as a Pathway to Wellness in the Context of a Tertiary Hospital." International Journal of Indigenous Health 11, no. 1 (June 30, 2016): 244. http://dx.doi.org/10.18357/ijih111201614989.
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<p>The Indigenous community in Australia is beset by extraordinary disadvantage, with health outcomes that are substantially worse than those of non-Indigenous citizens. This issue has consequently been the subject of voluminous health research that has given rise to a range of affirmative action policies progressively implemented over the past decade. Statistics, however, remain dire. This paper argues that new models of research practice and policy are required that are inclusive of Indigenous ways of knowing, doing, and being. It proposes a new framework to promote wellness in urban hospitals for Aboriginal young people and their families modelled on equal, 2-way dialogue between Western and Indigenous ways of doing health. Cultural safety is an essential starting point, but a range of other practices is proposed including oversight by a board of Elders, inclusion of traditional healers in treatment teams, and “space, place, and base” within the hospital building and its grounds so that it can be used as a site for culturally engaged Indigenous outpatient care. Practice approaches that embed culture into assessment, formulation, and treatment are being trialled by the authors of this paper, three of whom have Aboriginal heritage. Together the authors are working toward building an Aboriginal Knowledge Place within the major teaching hospital where they work.</p>
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Muliawati, Ida, and Dara Yusnida. "The perception of Acehnese parents on heritage language maintenance: A quantitative approach." Studies in English Language and Education 9, no. 2 (May 23, 2022): 851–69. http://dx.doi.org/10.24815/siele.v9i2.23182.
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Family is the ideal platform to maintain the indigenous language, and parents are the core feature in promoting it to the children. Many previous studies have concentrated on the Acehnese younger generations’ declination use of Acehnese. Their perception of the language is initially linked to the parents’ attitude towards it since the parents’ attitude determines the children’s perception of it. Hence, the present research aims to fill in the gap by assessing the language attitude of the Acehnese parents living in the urban areas on Acehnese and searching for their efforts in passing the language to their descendants. Fifty-five respondents from three different districts in Banda Aceh were purposely selected by considering some criteria to fulfill the need of this research. The data were collected by distributing questionnaires and analyzed using a descriptive quantitative model; a five-point Likert Scale, a weighted mean score, a mean combined score, and a score interval to put the results based on their criteria. The result shows that the language attitude of the Acehnese parents is in good criterion (4.2); they honor, respect, and are proud of speaking the language as their identity. Moreover, they also put some genuine efforts into maintaining and inheriting the language by speaking the language while interacting with the spouse, children, and other Acehnese community members; and promoting the language to their children in several ways despite living in urban areas.
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Buckingham, Louisa. "Race, space and commerce in multi-ethnic Costa Rica: a linguistic landscape inquiry." International Journal of the Sociology of Language 2018, no. 254 (October 25, 2018): 1–27. http://dx.doi.org/10.1515/ijsl-2018-0031.
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Abstract Costa Rica officially became a multi-ethnic, pluricultural nation in 2015. Representatives from the principal minorities, in particular Afro-Costa Ricans and indigenous peoples, played an important role in contesting the erstwhile dominant narrative of Costa Rican’s white European settler heritage. One of the intended consequences of the constitutional amendment was to ensure greater salience of ethnic minorities in public policy and social life. This study investigates the public display of linguistic and cultural diversity on commercial and community signage in six urban centres of Limón, the most ethnically diverse province. Undertaken in the same year as the constitutional amendment, the study examines the inclusion of languages and cultural references attributable to three main minority groups (Afro-Caribbean, Chinese and indigenous), and more recent migrant settlers, in public space. Greater salience was found in locations appearing to target a local readership; references to indigenous cultures were almost completely absent, however. Changes in the public narrative on Costa Rican identity may gradually encourage greater salience of official minority groups on public signage. An immediate challenge entails the effects of the expanding tourism sector, as this appears to favour a proliferation of decontextualized international cultural references rather than an appreciation of locality and historical rootedness.
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Shestopalova, Natalia, Antonina Riabchenkova, and Svetlana Vershinina. "Development of a model of including historical and cultural landscapes in the tourist infrastructure." MATEC Web of Conferences 212 (2018): 04006. http://dx.doi.org/10.1051/matecconf/201821204006.
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The article is devoted to the issues of urban development of the coastal territories in the functional, architectural and planning, social and environmental aspects of design using the example of the island of Olkhon. Natural recreational resources are the basis for the development of tourism in the Baikal region, which include unique landscapes, and objects that have the status of natural monuments. The primary development of tourism in the basin of Lake Baikal is envisaged in all government planning and program documents. Historical and cultural heritage of the region, religion and ethno-cultural features of indigenous peoples who have preserved the age-old traditions of nature management represent a special category of resources. Historical and cultural heritage includes socially recognized material and spiritual values preserved by the society for the maintenance of social and ethnic identity and for transmiting them to the next generations. This information potential of the territory, imprinted in phenomena, events, material objects, moral and ethical norms, scientific and philosophical ideas is necessary for the mankind for its future development.
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Magaña, Maurice Rafael. "Rebel Aesthetics." Latin American and Latinx Visual Culture 4, no. 4 (October 1, 2022): 57–73. http://dx.doi.org/10.1525/lavc.2022.4.4.57.
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This article examines how visual artists contribute to popular politics, emergent subjectivities, and collective histories of resistance. Through artistic interventions in urban space, artists disrupt, reconfigure, and reimagine the dominant spatial order. Such struggles over public space and political and cultural expression are especially contentious in places like Oaxaca, Mexico, where militarization and government surveillance coincide with heritage tourism. Youth have been particularly effective in maintaining a dissident presence in the city, in large part due to their ability to produce spatial networks linking ephemeral spaces of direct actions and protest art with more territorialized spaces like social centers. This article specifically considers how visual artists active in social movements use their public art to signal popular resistance to state violence and corruption, make contemporary Indigenous peoples visible in urban space, and transform spaces of tourism, consumption, and militarism into “counterspaces” guided by alternative logics of sociality, politics, and temporality. They do so through a set of collective space-making practices and sensibilities I call rebel aesthetics.
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Devine, Kit. "On country: Identity, place and digital place." Virtual Creativity 11, no. 1 (June 1, 2021): 111–23. http://dx.doi.org/10.1386/vcr_00045_1.
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Place is central to the identity of Aboriginal and Torres Strait Islander peoples. The Narrabeen Camp Project explores the use of immersive technologies to offer opportunities to engage with Indigenous histories, Storytelling and cultural heritage in ways that privilege place. While nothing can replace being ‘on Country’, the XR technologies of AR and VR support different modalities of engagement with real, and virtual, place. The project documents the Stories, Language and Lore associated with the Gai-mariagal clan and, in particular, with the Aboriginal Camp that existed on the north-western shore of Narrabeen Lakes from the end of the last ice age to 1959 when it was demolished to make way for the Sydney Academy of Sports and Recreation. The project will investigate evolving Aboriginal Storytelling dynamics when using immersive digital media to teach culture and to document a historically important site that existed for thousands of years prior to its demolition in the mid-twentieth century. It expects to generate new knowledge about Aboriginal Storytelling and about the history of urban Aboriginals. Expected outcomes include a schema connecting Aboriginal Storytelling with immersive digital technologies, and truth-telling that advances understanding of modern Australia and urban Aboriginal people. The research should promote better mental, social and emotional health and wellbeing for Indigenous Australians and benefit all Australians culturally, socially and economically.
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Zavoleas, Yannis, Peter R. Stevens, Jenny Johnstone, and Marie Davidová. "More-Than-Human Perspective in Indigenous Cultures: Holistic Systems Informing Computational Models in Architecture, Urban and Landscape Design towards the Post-Anthropocene Epoch." Buildings 13, no. 1 (January 14, 2023): 236. http://dx.doi.org/10.3390/buildings13010236.
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By studying Aboriginal maps, this speculative research discusses world heritage concepts about land and merges them into western urban contexts. Assumptions concerning spatial allocation and demarcation such as boundaries, divisions and geometric patterns are being contested by ideas pertaining to Indigenous narratives expressing holistic views about community, and the ecosystem as integrated components of broader organisations. First, this paper introduces principles of the Indigenous culture spurring viable land management by shared, equal and inclusive schemes as ones that also respond to global socio-environmental challenges. Alternative strategies are being considered relating to the soft demarcation of distinct areas understood as malleable aggregates merging with each other and with the landscape’s topological features, with reference to the Aboriginal culture. The techniques being proposed are further compared with original approaches in architecture and urban design developed since late modernism, challenging enduring practices. Seen next to each other, these models of thought are suggestive of a paradigm shift by which architecture reinforces deeper connections with the intellectual, sociocultural, and natural resources of the greater cosmos. Furthermore, as these ideas are propelled by computing, they lead towards the dynamic linking of analysis with the design results producing all-sustainable structures that are widely applicable, as architecture’s contribution to the current socio-scientific discourse on holistic approaches with a more-than-human perspective.
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Smith, G. F. "Die rol van ’n plantkundige in Parke en Ontspanning." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 9, no. 1 (July 5, 1990): 19–24. http://dx.doi.org/10.4102/satnt.v9i1.435.
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The exceptional wealth of the flora of Southern Africa has been known internationally since the early seventeenth century. However, our floral heritage has been subjected to ever increasing pressure resulting from industrial, urban and agricultural development. Research primarily aimed at conserving our indigenous flora, making rare species available to nurseries as well as establishing a meaningful tree planting programme can, however, be undertaken by Departments of Parks and Recreation. Educational programmes ranging from formal to non-formal botanical education can play an important role in making the public aware of our unique flora. A graduate presenting botany as one major subject can assist Departments of Parks and Recreation in utilizing these opportunities, not only to conserve, but also to develop the natural resources currently under their control.
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Frei, Cheryl Jiménez. "Columbus, Juana and the Politics of the Plaza: Battles over Monuments, Memory and Identity in Buenos Aires." Journal of Latin American Studies 51, no. 03 (August 2019): 607–38. http://dx.doi.org/10.1017/s0022216x18001086.
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AbstractIn 2013, Argentina's then-President Cristina Fernández de Kirchner sparked controversy for her decision to replace a monument of Christopher Columbus in Buenos Aires with one of nineteenth-century mestiza revolutionary Juana Azurduy. This article examines the history and iconography of these monuments, exploring the intersections between public space, art, politics and memory. It argues that these monuments — one representing Argentina's previously maligned Italian immigrant heritage, the other its forgotten indigenous culture — demonstrate how fundamental struggles over national identity have been embedded and contested in the capital's urban landscape, in ways that remain influential. It highlights Argentina's 1910 centennial and 2010 bicentennial as key to these efforts, and examines the power/politics of place in the central plaza where various actors have fought for public commemorative representation.
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Freire, Leticia de Luna. "Uma aldeia na "cidade maravilhosa": conflito e resistência no Rio de Janeiro." Latitude 13, no. 2 (September 29, 2020): 97–120. http://dx.doi.org/10.28998/lte.2019.n.2.10635.
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O artigo aborda o caso de uma ocupação indígena, conhecida como Aldeia Maracanã, surgida em 2006, na área do antigo Museu do Índio, ao lado do Estádio Jornalista Mário Filho, no Rio de Janeiro. Através de notas etnográficas, material bibliográfico, jornalístico e documental, o artigo analisa as controvérsias e as resistências em torno do conflito entre os ocupantes indígenas e o Governo do Estado dos anos 2000, no contexto de realização dos megaeventos esportivos na cidade, até o momento atual, com a ascensão da direita ao poder e o fortalecimento dos discursos de ódio contra os povos indígenas. A análise aponta que na cidade do capital parece não haver espaço para os indígenas: o movimento da Aldeia Maracanã tem deixado um importante legado para a luta por reconhecimento dos indígenas em contextos urbanos e pela defesa do patrimônio cultural indígena no Rio de Janeiro e no país.AbstractThe article addresses the case of an indigenous occupation, known as Aldeia Maracanã, which arose in 2006 in the area of the former Museu do Índio, next to the Mário Filho Journalist Stadium in Rio de Janeiro. Through ethnographic notes, bibliographical, journalistic and documentary material, the article analyses the controversies and resistances surrounding the conflict between the indigenous occupiers and the State Government of the 2000s, in the context of the mega sporting events in the city, until the present moment, with the rise of the right to power and the strengthening of hate speeches against indigenous peoples. The analysis points out that in the city of the capital there seems to be no space for the indigenous, the movement of Maracanã Village has left an important legacy for the struggle for recognition of the indigenous in urban contexts and for the defense of the indigenous cultural heritage in Rio de Janeiro and in the country.
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Zhang, Yanshuo. "Tricking memory, remaking the city: Trompe l’oeil and the visual transformation of a historic city in China: Chengdu." Journal of Urban Cultural Studies 6, no. 1 (March 1, 2019): 3–29. http://dx.doi.org/10.1386/jucs_00001_1.
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This article discusses how Chinese cities are transforming in visually radical ways to reconfigure their historic memories. In the midst of ‘creative city campaigns’ sweeping over China, which emphasize the discovery and exploitation of the creative-historic-cultural elements of urban pasts, Chengdu, one of China’s ‘New First-tier Cities’, epitomizes the pivotal role that visual culture plays in facilitating urban change. Grounded in critical analysis of both indigenous urban-making strategies within China and Chinese cities’ borrowing of western visual practices, this article investigates how Chengdu, as an emerging metropolis in globalizing China, introduces trompe l’oeil-style photographic installations on the site of its famous Kuanzhai Alleys (Kuanzhai xiangzi) transformation project. Urban planners in Chengdu take advantage of trompe l’oeil (‘trick-the-eye’), a post-Renaissance Western artistic innovation, to blur the boundaries between memory and reality. By transforming a vernacular architectural heritage site in Chengdu into a modern interactive cultural Disneyland, urban planners create embodied interactivity on the current tourist site of the Kuanzhai Alleys. While tourists indulge in the enchanting pleasure of a bygone urban past revived through visual tricks on the site, the people of Chengdu criticize the transformed district for failing to represent the authentic memories of the city. By revealing how the Kuanzhai Alleys becomes a site of contested urban experiences, the article probes the role of artistic creations in mediating memory and reality, the past and the present in fast-changing Chinese cities.
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Walters, Jordan Biro. "“So Let Me Paint”." Pacific Historical Review 88, no. 3 (2019): 439–67. http://dx.doi.org/10.1525/phr.2019.88.3.439.
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This article explores the status of R.C. Gorman (Navajo) within the art community of San Francisco, California, in the 1960s. Using Gorman’s personal papers, the article addresses how his queer identity, Navajo heritage, and Native urbanization contributed to his production of world-renowned art. Gorman’s representation of strong Navajo women, which made him a universally recognized artist, stemmed from his own exploration of gender performativity and homoeroticism while living in an urban gay mecca. Moreover, Gorman’s use of both resources in the city and the southwestern Indian art market allowed him to forge a successful art career. A formative figure in the Native American Fine Art Movement, Gorman’s experiences in San Francisco suggest that indigenous creative practices challenged a dominant interpretation and construction of the inferiority of American Indians.
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Abbasi, Muhammad Hassan, and Maya David. "PANDEMIC, LAW, AND INDIGENOUS LANGUAGES IN PAKISTAN." IARS' International Research Journal 11, no. 1 (February 8, 2021): 10–16. http://dx.doi.org/10.51611/iars.irj.v11i1.2021.150.
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Pakistan is a multilingual state with 74 languages (Siddiqui, 2019), with Urdu being its national language while English is its official language (Article 251 of the Constitution of the Islamic Republic of Pakistan). However, the linguistic diversity, as per the law, has not been given proper status in Pakistan (Rahman, 2002). In the wake of Covid-19 pandemic, the role of medical health professionals, local police officers, media persons and educationists to create an awareness about the precautionary measures to fight Covid-19 among the indigenous communities in different regions of Pakistan is important. However, there is no practice prescribed in the law, to disseminate awareness in the local languages. Moreover, as most of the lexical items regarding the pandemic have been borrowed, the shift to local languages is more than challenging. In urban areas, indigenous communities are aware of the precautions to be taken during this pandemic as they use the mainstream languages (Ali, 2017 & Abbasi, 2019.) However, in the rural and northern areas of Pakistan this is not so prevalent. Some language activists and concerned members of the community in different parts of the state took this opportunity to educate the masses and started an awareness campaign about coronavirus pandemic in local languages (posters in local languages and short video messages on social media and YouTube). Yet, linguists and community members have not been able to work with many indigenous languages, which Rahman (2004) lists in his study, and these speech communities urgently need the required information in their respective heritage languages. Such small steps by community members and NGOs in providing necessary information in local languages suggest that proper education in the mother tongue can protect communities in times like this. The government has to protect endangered and indigenous languages by an effective law-making process that actively encourages the use of local languages and helps provide information in their respective languages in such situations as this pandemic.
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Chaunina, N. V., and N. V. Barakhanova. "“Urban text” in Lyrics of Varvara Danilova through Pprism of Silver Age Poetry." Nauchnyi dialog 11, no. 1 (January 28, 2022): 313–26. http://dx.doi.org/10.24224/2227-1295-2022-11-1-313-326.
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The results of the analysis of “urban text” phenomenon in the lyrics of the modern Evenk poetess Varvara Danilova are presented. The relevance of the study is due to the interest of modern literary criticism in the heritage of the indigenous peoples of the North. The novelty of the work is seen in the consideration of the features of the “urban text” creation in the V. Danilova’s lyrics in the projection on the poetic experience of the Silver Age. The theoretical basis was the works of V. N. Toporov, Yu. M. Lotman, S. P. Gurin, N. V. Schmidt, and others. The material for the analysis was the most representative poems of Danilova’s collections: “Only you ...” (1992—1996), “Heavenly Hell” (2005), “Lunar Legend” (2010), containing direct or indirect indications of the presence of “urban” semantics in the title, at the level of motive-shaped structure or in subtext. It was found that the “urban text” in the lyrics of the Evenk poetess is represented both by concrete cultural and historical realities, and by a certain conventional topos, not tied either to time or space. The poets of the Silver Age, belonging to different literary trends, became the creative guidelines for the author. It is proved that V. Danilova created a unique author’s model of the “urban text”, in which symbolist, acmeistic and futuristic poetic experiences and national-cultural vision, conditioned by the ethnic authenticity of the author, were intertwined.
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Narváez-Elizondo, Raúl Ernesto, Martha González-Elizondo, Arturo Castro-Castro, M. Socorro González-Elizondo, Jorge Alberto Tena-Flores, and Isaías Chairez-Hernández. "Comparison of traditional knowledge about edible plants among young Southern Tepehuans of Durango, Mexico." Botanical Sciences 99, no. 4 (July 22, 2021): 834–49. http://dx.doi.org/10.17129/botsci.2792.
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Background: Traditional ecological knowledge is an important part of biocultural heritage of societies; it has been reported their disappearance and in some cases this phenomenon has been associated with socioeconomic factors such as formal education.
Questions and/or Hypotheses: How does traditional knowledge about edible plants vary between three groups of young Southern Tepehuans from different educational contexts?
Study site and dates: Southern Durango, Mexico; September 2017 to November 2018.
Methods: Traditional knowledge was compared among young Southern Tepehuan informants from three educational contexts: rural students, urban students and non-students. Each informant answered a questionnaire about 20 selected wild edible plants and wrote a free list of additional species. The results of these instruments allowed to determine a traditional knowledge grade per person. The statistical analyzes performed were ANCOVA and Chi-square tests.
Results: Educational context, as well as age and gender proved to be variables statistically significant, not so the interaction between educational context and gender. Non-students hold the highest knowledge grade, and no significant difference was found in the traditional knowledge among rural and urban students.
Conclusions: As has been documented in studies for other ethnic groups, our results suggest that traditional knowledge tends to disappear among Southern Tepehuans due to changes in lifestyles induced by formal education, such as reduced access to nature, nutritional transition and disuse of indigenous languages. To preserve the biocultural heritage, it is essential to apply novel strategies favoring alternative ways of knowledge transmission.
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Zhang, Jingmei, Subin Xu, and Nobuo Aoki. "Contradictions of indigenous cognition and heritage evaluation under political transformations in a working-class community in Tianjin, China." Cities 132 (January 2023): 104031. http://dx.doi.org/10.1016/j.cities.2022.104031.
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Lebaka, Morakeng Edward Kenneth. "Adverse impact of the flow of African storytelling between older and younger generations as a result of the movement of people from rural to urban areas: the case of Bapedi story telling tradition." DIALOGO 9, no. 1 (December 5, 2022): 95–104. http://dx.doi.org/10.51917/dialogo.2022.9.1.7.
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Migration from the rural to urban areas has a negative impact on the preservation of Bapedi cultural heritage and identity. Within Bapedi people’s cultural context, storytelling has been passed down from generation to generation, for ages. The transmission process takes place in social environment that provides authentic social cues about how knowledge is to be applied. Bapedi culture is characterized by ideas, customs, taboos, and social behaviour of Bapedi society. Due to the movement of people from rural to urban areas, children are in desperate need of new ideas and concepts regarding everyday life. The primary objective of this study was to investigate what is gained and what is lost in the process of migration. The main questions the study addressed are: a) how effectively can storytelling from Bapedi cultural perspective be taught in the urban areas? b) what are the attitudes of Bapedi children in both urban and rural areas regarding storytelling? c) what is gained and what is lost in the process of migration? d) what is the relevance of storytelling within Bapedi people’s historical context, and e) what is the transmission process of storytelling within Bapedi people’s cultural context? To achieve the objectives of this study, contextual approach was employed, and data was collected through observations and interviews. Relevant sources to the context of this study in the form of published journal articles, book chapters, books and theses were also consulted to compare and complement data collected from the field research. Closer investigation has revealed that prolonged separation following migration often disrupt parent-child relationships and has a negative impact on the transmission of values and knowledge as well as the preservation of Bapedi cultural heritage and identity. It was concluded that losing contact with elderly people, children might miss the opportunity of psychological and educational benefits, such as enhanced imagination to help visualize spoken words, improved vocabulary, and more refined communication skills, as well as indigenous knowledge about morals and cultural values.
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Dhont, Frank. "Of Nutmeg and Forts: Indonesian Pride in the Banda Islands’ Unique Natural and Cultural Landscape." eTropic: electronic journal of studies in the Tropics 21, no. 1 (March 30, 2022): 83–98. http://dx.doi.org/10.25120/etropic.21.1.2022.3864.
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This paper discusses the natural and cultural uniqueness of the Banda Islands in Indonesia, with a particular focus on the tiny islands' historical role as the sole source of nutmeg. Taking as its point of departure the Indonesian government's 2015 proposal to recognize the Banda Islands as a UNESCO World Heritage site, this article investigates the islands' features and their historical meanings, and explains the entanglement of the islands' tropical geography and Bandanese cultural heritage. Particular focus is given to the way in which the Bandanese people, and later the Dutch colonials, used and exploited the Banda Islands' natural resource of nutmeg, and how the Bandanese culture was shaped and reshaped through this process. The paper maps the transformation of this nature-culture landscape involving natural resources and their cultivation over the centuries; it additionally explores the various Dutch forts that were erected to defend the colonial spice trade and how these structures later became heritage treasures of the Banda Islands in the 21st century. The paper argues that the process through which Banda’s natural uniqueness created Bandanese culture also nearly caused its downfall, and the resurrection of indigenous Bandanese civilization necessitated an inclusive identity that incorporated Dutch colonial fortresses as reminders of the dark era of colonialism. The natural and cultural entanglement of the Bandanese landscape has created a sense of cultural pride.
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Nicolas, Arsenio. "TRADITIONAL MUSIC AND CONTEMPORARY TRENDS: MUSIC IN ASEAN COMMUNITIES." Sorai: Jurnal Pengkajian dan Penciptaan Musik 12, no. 1 (August 27, 2019): 54–56. http://dx.doi.org/10.33153/sorai.v12i1.2623.
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The traditional music and performing arts in the ASEAN have found new powerful conduits of transmission with the advent of the digital age. Although claims of cultural ownership over music and dance occasionally appear on social networks and media platforms, the ubiquity of the Internet has in fact benefitted the general public, allowing them access to images and sounds hitherto unknown. Modernisation has taken its toll on the region’s musical heritage. Ancient elements of indigenous music have faded away. The influx of popular and Western music has increasingly eroded the space and demand for traditional music. Many orchestras in the region feature diverse musical instruments tuned to a common Western tuning system, thus relinquishing their Asian musical roots. The fusion of Asian musical ensembles with Western musical instruments has forced the tuning of gongs, xylophones, metallophones, and singing to the Western diatonic scale, losing their indigenous resonances, sonorities, and timbres. Urbanisation and the migration of the young into urban areas disrupted the discontinuity in generational transmission of music. Village rituals and ceremonies play an important role in preserving ancient religious systems where music, dance, and theatre were essential as part of agricultural life, trance and curing rites, and communal well-being. The onslaught of mass media and the Internet has also accentuated the de-sacralisation of ritual spaces, leaving many musical traditions behind as memories of the past.Keywords: traditional music, urbanisation, de-sacralisation, memories, ASEAN.
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Vrcić-Mataija, Sanja, and Jasminka Troha. "Zavičajnost u hrvatskoj dječjoj književnosti." Magistra Iadertina 11, no. 1 (November 8, 2017): 131. http://dx.doi.org/10.15291/magistra.1331.
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The paper interprets selected genre of diverse texts that belong to Croatian children′s literature connected by the theme of indigeneity. The concept of indigeneity, characterized by linguistic-stylistic features, prominent emotionality and desire for the awareness of indigenous identity (language, landscape, customs, history) could be read to children recipients from children′s poetry, picture books, topologically diverse stories and tales. Literary theory and culture analysis have identified the importance of native and regional identity based on knowing and promoting native values and patriotism. Motive-related, linguistic, compositional and stylistic differences have been noticed in selected writings, all based on the genre specifics. In their literary texts authors mostly use autobiographical discourse of their own childhood and life experience connected to their homeland. Besides the narrative realism resulting from the projection of one's own childhood, a significant interference of the elements of fairy-tales, as well as the need of mythical vision of the homeland have been noticed. Indigenous themes are usually realized through spatial topophilia: from emotional description of rural and urban localities, through historical digressions, to the narration about important persons whose life and work have become recognizable parts of the homeland identity and cultural heritage of a particular region. Linguistically, some of the literary texts are written in standard language, while others use dialects, regional and local speech as a means of determining the affiliation with a particular region and promoting the preservation of native dialectological values.
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Ozerina, Anna. "The Structure of Urban Identity of the Volgograd Youth." Logos et Praxis, no. 3 (December 2018): 90–98. http://dx.doi.org/10.15688/lp.jvolsu.2018.3.10.
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The article presents the results of an empirical study of the structure of urban identity of young people. The relevance of the study is due to the fragmentary scientific knowledge of the concept of urban identity and the significant role of this phenomenon for the competent formation of the brand and image of the city. The practical implication of the study is mediated by the influence of the content and specificity of the formation of urban identity on the idea of a person's psychological and economic well-being within a certain place of residence, satisfaction with the quality of life, the level of tolerance and the characteristics of migration behavior. We based the empirical study on a combination of quantitative and qualitative methods of data collection revealing the semantic nature of the phenomenon of identity. The ratio and content of the main components of urban identity was measured with the help of questionnaires and psycho-semantic methods: the method "Who I am" by M. Kuhn and T. Mcpartland in the adaptation of T.V. Rumyantseva; method of writing compositions on the theme "My city"; a technique of unfinished sentences; questionnaire for collecting factual data, including the factors according to M. Lalli. The data obtained we processed through content analysis and descriptive statistics. As a result, the author described the main components of urban identity in the indigenous, living in Volgograd since birth, and nonindigenous residents of Volgograd – cognitive, emotional, motivational and behavioral. We also analyzed the content of the image of the city presented mainly in the minds of the Volgograd youth by the historical heritage of the city and its attractions; defined the attitude to the city, including feelings of different modality – from pride to resentment and anger; stated the features of migration behavior with contradictory content. The results can be taken into account both in the practice of social support of migrants, in the creation of programs of Patriotic education of young people, and in the process of creating a competent brand of Volgograd.
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Boczkowska, Kornelia. "Relics of the Unseen Presence? Evocations of Native American Indian Heritage and Western-Hero Road Poems in Bruce Baillie’s Mass for the Dakota Sioux and Quixote." Studia Anglica Posnaniensia 53, s1 (December 1, 2018): 311–26. http://dx.doi.org/10.2478/stap-2018-0015.
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Abstract In this paper I discuss the ways in which Bruce Baillie’s Mass for the Dakota Sioux (1964) and Quixote (1965) evoke Native American Indian heritage and western-hero road poems by challenging the concept of the American landscape and incorporating conventions traditionally associated with cinéma pur, cinéma vérité, and the city symphony. Both pictures, seen as largely ambiguous and ironic travelogue forms, expose their audiences to “the sheer beauty of the phenomenal world” (Sitney 2002: 182) and nurture nostalgic feelings for the lost indigenous civilizations, while simultaneously reinforcing the image of an American conquistador, hence creating a strong sense of dialectical tension. Moreover, albeit differing in a specific use of imagery and editing, the films rely on dense, collage-like and often superimposed images, which clearly contribute to the complexity of mood conveyed on screen and emphasize the striking conceptual contrast between white American and Indian culture. Taking such an assumption, I argue that although frequently referred to as epic road poems obliquely critical of the U.S. westward expansion and manifest destiny, the analyzed works’ use of plot reduction, observational and documentary style as well as kinaesthetic visual modes and rhythmic editing derive primarily from the cinéma pur’s camerawork, the cinéma vérité’s superstructure, and the city symphony’s spatial arrangement of urban environments. Such multifaceted inspirations do not only diversify Mass’ and Quixote’s non-narrative aesthetics, but also help document an intriguing psychogeography of the 1960s American landscapes, thus making a valuable contribution to the history of experimental filmmaking dealing with Native American Indian heritage.
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Chemchieva, A. P. "Northern Altaian Ethnic-Cultural Identity in Urban Context: Symbolic Renaissance." Archaeology and Ethnography 17, no. 7 (2018): 135–45. http://dx.doi.org/10.25205/1818-7919-2018-17-7-135-145.
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Purpose. The article contributes to the study of urban life of Russian ethnic minorities. Our research was based on three groups of Northern Altaians: the Kumandins, the Tubalars, and the Chelkans, the indigenous ethnic minorities of Siberia. Results. Our research shows that Northern Altaians vary according to the degree of their urbanization with the Kumandins being the most urbanized ones. The main reason for an increase in number of Northern Altaians in cities is migration from village areas. They migrate primarily for the sake of education, job search, better living conditions, as well as a result of the state policy of eliminating ‘unpromising’ villages. However, in urban environments they tend to lose their traditional culture and native language, and their family identities become less distinct. Their lifestyles are essentially the same as the lifestyles of Russians city dwellers. Many Altaians remain loyal to their traditional cuisine, enjoy national holidays and gladly participate in celebrations. Conclusions. The ancestors of the Northern Altaians had earlier contacts with the Russians and Russian culture (in the 17th century) than Southern Altaians (in the 18th century). Due to the policy of Christian prozelytism, close contacts with Russians, mixed marriages and a strong process of Russification took place. In the late 19th century, assimilation continued to develop. Because of this, the Northern Altaians were often unable to resist the weakening of their ethnic and cultural identities as they migrated. In the 1990s, the Northern Altai intelligentsia admitted a certain degree of separation between their fellow Altaians and the cultural heritage of their ancestors. It was the period when a concept of national-cultural renaissance became popular among the Northern Altaians. The ethnic renaissance affected selfperception of urban Northern Altaians in a significant way. Nowadays, the Northern Altaians who live in cities possess strong cultural identities. However, these identities are beginning to get new shapes. They are no longer related to the degree of their language competence or common ethnic-cultural knowledge; rather, it is the symbolic component of cultural identities that is perceived as the most important one.
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Susetyarto, Martinus, E. Budihardjo, G. W. Pangarsa, and G. Hardiman. "Architecture and Environmental Sustainability: Critical Issues in Vernacular Kampong of Bena, Flores." Applied Mechanics and Materials 253-255 (December 2012): 22–26. http://dx.doi.org/10.4028/www.scientific.net/amm.253-255.22.
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The word of sustainability has acquired great importance due to the negative impact of various developments on the environment. The rapid developments in rural and urban area during the last decade have been accompanied by active construction which sometimes neglected the impact on the natural environment and human activities. One of the impacts of developments is occurred on the traditional heritage area, as the vernacular architecture of kampong of Bena, Flores, which has not been taken into consideration although the latter represents a rich resource for sustainable building practices. The study aims at examining these developments in the vernacular kampong of Bena, Flores by using an assessment tool that measures the performance of buildings in terms of their sustainability. This study attempts to: (a) develop a comprehensive definition of sustainability to suit the (indigenous) people needs; (b) classify sustainable building practices at local and regional levels; and (c) establish guidelines for future sustainable architecture. Results illustrate that average energy use in contemporary buildings is high and traditional buildings showed less sustainable measures in terms of energy features, energy performance and environmental features. Issues considered in the assessment of buildings such as energy use per square meter and CO2 emission are alarming. Traditional buildings in the vernacular kampongs of Flores were more sustainable than contemporary buildings.
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Jiménez, Gustavo Valencia, Adriana Hernández Sánchez, and Christian Enrique De La Torre Sánchez. "El refugio cultural festival, graffiti and urban art in the historic centre of Puebla in Mexico." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 39 (December 8, 2021): 91–111. http://dx.doi.org/10.18778/0208-6107.39.07.
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The city of Puebla was put on the UNESCO list of Cultural Heritage of Humanity in 1987; its history dates back to the sixteenth century allowing for the preservation of various important buildings, such as churches with baroque and neoclassical facades, buildings from the period known as Novo Hispanics, when some of its historic neighbourhoods were founded, including the Barrio el Refugio, hereinafter referred to as BR, where indigenous people employed in the lime manufacture used to live. Since those times, however, the neighbourhood has become a place with bad reputation, “a den of thieves” (Leicht). The traditional, religious commemoration, the “Fiesta Patronal de la Virgen del Refugio,” is the most important celebration in the neighbourhood. In the Church of La Virgen del Refugio, built in the seventeenth century after an inhabitant painted a mural with the image of the virgin, the “mañanitas” are sung with the Mariachi. During the patronal feast, the “El Refugio Cultural Festival” is held with more than a hundred artists taking part and creating about a thousand murals according to the organiser’s estimation. This happens in the city where a project “Puebla Ciudad Mural” was started, as an initiative of the “Colectivo Tomate,” which sought to regenerate the neighbourhood through art, in alliance with the government and private companies. However, these policies are more tourist oriented rather than benefit the neighbourhood. For this reason, the graffiti movement “Festival Cultural el Refugio” is becoming a meeting point for urban artists from Mexico and Puebla, accustomed to taking up public or private space, as they demand space where they can live and express themselves. For ten years the festival has realised more than one thousand pieces of urban art, including Wild Style graffiti, bombs, stickers, stencil, and murals. All this is done under the patronage of the artists themselves, as three hundred of them come from all over the country to take part in every edition of the festival that does not receive any government support or other form of sponsorship.
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Abdul Basit and Muhammad Shafique. "Northbrook Clock Tower and Ripon Hall: History and Architecture of Ghanta-Ghar Multan, Pakistan." PERENNIAL JOURNAL OF HISTORY 3, no. 1 (May 27, 2022): 01–34. http://dx.doi.org/10.52700/pjh.v3i1.98.
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Ghanta-Ghar has been considered a marked distinction of British Architecture indicating a symbolic centrality of imperial administration and reflecting the cultural, religious and political acumen of the imperial mind in the town planning of an administrative center. This symbolic erection has been used as means of expressing wealth, power, manifestation of authority and influence of empire. Multan as an important and central point of Southern Punjab came under the British empire in the mid of 19th century. The British erected urban and religious establishments to exhibit their power, authority, wealth and control. Multan has been a rich region with a strong legacy of architectural heritage from the oldest hindu times to the time of British’s Muslim predecessors. However, British contributed significantly to that heritage. Northbrook Tower and Ripon Hall (Ghanta-Ghar Multan) is one of the major Imperial administrative establishments in Multan constructed with a blend of the English and Indian (synthesis of Indian and Mughal) architecture between 1884 to 1888 CE. According to Francoise Dasques, the clock tower was built using Anglo Indian, Indo Saracenic and Greeko-Roman patterns. The purpose of this paper is analyze the structure, style and approach of the Ghanta-Ghar establishgment, along with exploring the tradition of clock towers in India by the British and amalgamation of native & European built environment. Hence the paper highlights the elements and features used in architectural scheme of the building and explains the nature of its structure with a contribution-assessment of use and compatibility of native/indigenous and foreign techniques and materials The paper explains the advent of British in Multan and its construction in the area very briefly while it explains the history, construction of Northbrook Clock tower and Ripon Hall, its construction style, structural pattern, and decorative material in detail. The study analyses the elements of the building separately comparing with other colonial and Mughal structures. Drawings, photos of the building and terminologies has been used in the paper to make the study easier and understandable.
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Corrigan, Karen P. "Grammatical variation in Irish English." English Today 27, no. 2 (June 2011): 39–46. http://dx.doi.org/10.1017/s0266078411000198.
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Irish English (IrE) was initially learned as a second language as a result of the successive colonizations of Ireland by speakers of English and Scots dialects that began in the Middle Ages and reached a peak during what is termed ‘The Plantation Period’ of Irish history. The scheme persuaded English and Scottish settlers to colonize the island of Ireland, hailing from urban centres like London as well as more rural areas like Norfolk and Galloway. This intensive colonization process created the possibility that a novel type of English could emerge. This new variety is characterized by: (i) innovative forms; (ii) the incorporation of features drawn from Irish, the indigenous language prior to colonization, and (iii) other characteristics caused by the mixing of Irish with the regional Scots and English vernaculars of the new settlers. Interestingly (and not uncommonly when migratory movements of these kinds arise), modern varieties of IrE still retain this mixed heritage. Moreover, the colonization is preserved culturally – particularly in the north of Ireland – by ethnic divisions between the descendants of the migrant and indigenous populations. Thus, Catholics, who reflect the latter group, celebrate events like ‘St Patrick's Day’ while their Protestant neighbours commemorate ‘The Glorious Twelfth’ each July, celebrating the day in 1690 when King William III's victory at the Battle of the Boyne ensured the ultimate success of the Plantation scheme in which their forefathers participated. The linguistic consequences of this contact permeate all aspects of the speech used within these communities (accent, grammar and vocabulary). Moreover, some of the grammatical features that are the focus of this article have travelled to regions that have been intensively settled by Irish migrants. Hence, these features also have important implications for the study of transported dialects, which has recently become very topical and is the focus of a new strand of research in English variation studies typified by the publication of Hickey (ed. 2004).
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Sáez, E., and J. Canziani. "VERNACULAR ARCHITECTURE AND CULTURAL LANDSCAPES IN THE SONDONDO VALLEY (PERU)." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 175–80. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-175-2020.
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Abstract. Sondondo is an inter-Andean valley located between 3,500 and 4,500 meters above sea level. Inhabited, transformed and modelled since ancient times by the local rural communities, an extraordinary cultural landscape has been created through their particular relationship with the environment. Since the pre-Hispanic settlements (Wari 600 AD), through colonial indigenous “reductions”, to the villages of vernacular architecture, which are at the foundation of contemporary populated centres, the territory has been variously and successively settled, inhabited and transformed. Its vernacular architecture has evolved at multiple scales, from domestic architecture to urban structures. It has created spaces for agriculture and livestock herding, and the spectacular agricultural andenerías (farming platforms and terraces) that have shaped the territory for centuries. The latter simultaneously developed irrigation infrastructures and techniques. The result is a landscape of great plastic effects, in a geographical setting bordered by the apus – tutelar mountains – traditionally “sacralized” by the Andean cultures. Such enormous architectural-landscape legacy is now threatened by imported global models of false modernity disrupting the fragile balance of lifestyles and territories. The objective of this research project, ongoing since 2016, is to assess this territory, catalogue its vernacular architecture and landscape units. It also aims to propose projects and initiatives for sustainable local development. The work has been made available to the Ministry of Culture of Peru to support its request before UNESCO to include the site in its World Heritage List.
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Kaoutar-Naciri, Abdelghani-Aboukhalaf, Adil-Kalili, Sara-Moujabbir, Saloua-Essaih, Manal-Tbatou, Abdelmounaim-Belahyane, and Rekia-Belahsen. "Ethnobotanical knowledge of wild food plants in Khenifra, a province in the Middle Atlas region of Morocco." GSC Advanced Research and Reviews 13, no. 2 (November 30, 2022): 180–200. http://dx.doi.org/10.30574/gscarr.2022.13.2.0306.
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The protection of plant food resources contributes to safeguarding their nutritional value, the culinary heritage as well as the sustainability of the traditional food that uses them. To contribute to the knowledge of wild edible plants (WEPs) used in traditional diet among the population of 7 communes in Khenifra province in a mountainous region of Morocco, an ethnobotanical survey was conducted on 206 local adult respondents, of both sexes, in rural (70%) and urban (30%) areas using a questionnaire and focus groups. Information on sociodemography, knowledge of WEPs and their current and past indigenous food and medicinal uses, culinary knowledge, recipes for their preparation as well as their toxic effects were collected. The results show a great food variety of more than 90 WEPs belonging to 40 families and that the local population still often uses different WEPs on a daily basis as food, in therapy or other uses in the study area. Over 50 traditional recipes were recorded, consumed presently and in the past with recipes consumed during times of food shortage. The study also reports that the local population has ethnobotanical information and knowledge of traditional cooking techniques allowing the safe use of WEPs. Dietary diversity linked to knowledge of biodiversity, traditions and culinary culture to use WEPs is observed in the study population. However, this knowledge is in decline, especially among younger generations, which draws attention to the importance of documenting and safeguarding this wealth.