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Institute
Since its adoption by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2003, the Convention for the Safeguarding of the Intangible Cultural Heritage has been steadily growing in popularity across the world, to date having been ratified by 93 per cent of the UNESCO Member States. Both praised and cursed for its impacts, the 2003 Convention has attracted the attention of not only professionals and practitioners but also heritage studies scholarship. Stefano’s book adds to this growing body of knowledge by engaging with the safeguarding scheme promoted under this UNESCO Convention. Framing the discussion around the demand for ‘community participation’, Stefano reveals the obstacles inherent in the UNESCO intangible cultural heritage (ICH) safeguarding scheme while actively seeking means to overcome them. Written in an accessible manner for both researchers and professionals, the book should appeal to all those interested in heritage safeguarding and in what community participation really means in practice
The volume “The UNESCO Memory of the World Programme: Key Aspects and Recent Developments”, co-edited by Ray Edmondson, Lothar Jordan and Anca Claudia Prodan, brings together 21 authors to respond to the growing interest in the scientific study of this UNESCO initiative. The aim is to encourage academic research on MoW in the context of Heritage Studies and beyond. Published in 2020, the volume is so far the only one offering reflections for study on the MoW Programme. It further surveys an important chapter in the history of MoW, during which there have been fundamental changes in its profile and operation.
This chapter explores the potential that critically oriented perspectives hold for broadened insights about the heritage value of digital documents. Digital technology has significantly changed the way documents are conceptualized, created, accessed, transmitted and preserved, and digital documents are characterized by features that challenge established perspectives. Although any of these features may hold heritage significance, digital documentary heritage is poorly represented in the context of the UNESCO Memory of the World Programme (MoW), in particular on the International Memory of the World Register, which contains a selection of some of the most globally representative documents in any form, including the digital. Observing that libraries and archives, and their underlying disciplines, which have informed MoW, have been dominated by positivism, this chapter builds on the assumption that approaching documents too narrowly entails the risk of overlooking the manifold significance they could have. Consequently, I suggest that moving away from positivism and adopting critical perspectives might help us understand more comprehensively the manifold heritage significance of digital documents. For illustration, I am using the example of software, and I discuss how the adoption of critical perspectives enables broadened insights about the significance of software, not just as a component in a digital document but also as a document in its own right.
The Introduction begins by describing the aims and the background of the book The UNESCO Memory of the World Programme: Key Aspects and Recent Developments. The aim is to stimulate the development of systematic education and research on the UNESCO Memory of the World Programme (MoW), especially in the context of the other United Nations Educational, Scientific and Cultural Organization (UNESCO) heritage programs. It is intended as a basic tool for students and young or established researchers from the field of Heritage Studies or related fields and disciplines, as well as for practitioners with scientific interests. The main inspirations came from the International Graduate School Heritage Studies in Cottbus (Germany) and from the Sub-Committee on Education and Research (SCEaR) of MoW. As this book is the first of its kind on MoW, it is a pioneering endeavor. The Introduction explains how this fact has led to the choice of authors – many of them leading experts and practitioners within MoW – and shaped its approaches, combining reflections, reports, essays, and research contributions. The Introduction elucidates the structure of the book, which is divided into six sections, including afterwords by each of the editors, and it offers summaries of the individual chapters. It concludes with a basic guide to UNESCO itself, together with its normative (legal) instruments, bodies and Guidelines of relevance to MoW.
This chapter provides reflections on the role MoW could play in the context of Heritage Studies, enlarging its scope. It starts by problematizing the lack of visibility of the Memory of the World Programme (MoW) in Heritage Studies, and in the “mainstream heritage discourse”, which have centred on the two most popular UNESCO normative tools for heritage: The Convention concerning the Protection of the World Cultural and Natural Heritage and The Convention for the Safeguarding of the Intangible Cultural Heritage, respectively. Arguing that MoW should take its rightful place among other heritage concepts, the chapter provides examples in support. They show that MoW has the potential to broaden our understanding of the intersections between heritage and human rights, of the dichotomy tangible-intangible and of the notion of community involvement. At the same time, also MoW would benefit from being anchored in Heritage Studies, where, through theorization, a scientifically grounded justification could emerge for why documentary heritage is worth our efforts.
This essay provides a conceptual contribution to the understanding of solidarity rights and their relevance in an increasingly interconnected world, focusing on the common heritage of humanity. The analysis lies at the intersection of human rights with international heritage law, two areas that have developed along different historical trajectories. Recently policymakers and scholars have emphasized their interrelationships, suggesting that heritage is a human right, that human rights provide a framework for heritage protection, and that human rights themselves are a common heritage of humanity. Yet less attention has been given to the fact that the common heritage of humanity is also a principle of international law. As a legal formulation of the stewardship philosophy known in many religions and cultures, the common heritage of humanity embodies altruistic, equalitarian, and moral ideals. It is at the same time a controversial principle, because it introduces humanity as subject of law and triggers duties of solidarity and commitments that challenge state sovereignty. Drawing on the common heritage of humanity as principle of law in different historical and legal contexts, this essay explores its potential to illustrate the underlying message of solidarity rights and the implications of solidarity rights.
Ausgehend von meiner Expertise in Technikphilosophie und Ökologie beschäftige ich mich mit der Beobachtung und Beschreibung der Genese und Transformation von Objekten und Prozessen in einer technisierten Umwelt. Die Objekte können im wissenschaftlichen Kontext entstanden sein und für die Alltagspraxis relevant werden, die Prozesse epistemischer, technischer oder sozioökologischer Art sein.
Mit der technisierten Umwelt sind in meiner Forschung Beziehungsgefüge von Natur, Technik und Mensch gemeint. Solche Beziehungsgefüge bieten sich an als produktiver Denk- und Aktionsraum, in dem Fragen nach der Entstehung von Entitäten aus Beziehungen und von Beziehungen aus Entitäten verfolgt werden. Sind die Objekte einfach da und gehen Relationen ein oder sind die Relationen vorrangig? Wie ist ein Smartphone oder eine Zuchtpflanze dann zu beschreiben, wie die Konstituierung, Durchdringung und Gestaltung des Untersuchungs-gegenstands zu verstehen? Damit schließen wir an Fragen an, wie sie im Forschungsbereich des sogenannten neuen Materialismus gestellt werden.
Im Gegensatz zum Homo faber schlägt sich der Homo hortensis nicht auf die Seite der technischen Hervorbringung. Er ist angewiesen auf den Umgang mit inhomogenen, ‚unreinen‘ Ensembles und kann so im Zeitalter des Anthropozän ein interessantes Handlungsangebot machen. Der Umgang mit der Verschränkung von Natürlichem und Artifiziellem, von Handwerk, Technik und Wissenschaft ist der gärtnerischen Praxis inhärent und dies schon seit Jahrhunderten. Der Homo hortensis ist ein genuin technowissenschaftlicher Mensch, dem der Garten ein technologisches
Produkt von handwerklich und wissenschaftlich ko-produziertem Wissen ist, das immer wieder neu in der Auseinandersetzung mit der vom Garten hervorgebrachten Ordnung ausgehandelt wird. Der Garten nötigt zur Situiertheit, fordert als Gegenüber dem Gärtner permanent eine Positionierung in seinem gärtnerischen Handeln ab. Darin unterscheidet sich der Homo hortensis von anderen Formen des gärtnerischen
Managements etwa im Geoengineering, in der industriellen Landwirtschaft, auch vieler Nachhaltigkeitsindustrien. Der Homo hortensis ist eine Fortschreibung des Arendt’schen Zoon politicon, gestaltend muss er die Grenzen seines intervenierenden Handelns permanent verhandeln mit einem Gegenüber, das ihm eine Ordnung
setzt.
A wave of applications for private concessions to build run-of-the-river dams swept Costa Rica during the 2010s. These hydroelectric project plans caused concern among residents adjacent to the targeted rivers to the extent that a water conflict erupted in several communities of the southern Pacific side of the country. In this article, I use a multi-sited ethnographic approach, including a visual analysis, to explore the resistance of local people to
these plans. My focus is on the contestation over the assumptions about water that are present in the Environmental Impact Assessment (EIA) report of a hydroelectric project plan. By showing the underlying socioenvironmental imaginaries that underpin the conflict over dam development, my article reveals ontological differences between institutionalised and non-institutionalised ways of knowing (and relating to) water. Reflecting on what I consider to be ontological disjunctions, I conclude that some of the technical aspects of the EIA report – such as the here-employed notion of environmental flow, which is estimated using only a hydrological approach – have constituted a technical orthodoxy, or dogma, that requires a rethinking of the institutionally dominant assumptions about the understanding and being of water and rivers in southern Costa Rica.
An der Schwelle zum 20. Jahrhundert war die wissenschaftliche Ökologie noch so gut wie gar nicht präsent, das Ökosystem und auch der Begriff ‚Umwelt‘ als Fachbegriffe noch nicht in der Welt und schon gar nicht in der Bedeutung eines ‚Umweltproblems‘. Das ökologische Denken nahm also im Laufe des 20. Jahrhunderts enorm an Fahrt auf, und es wurde dabei befeuert durch kosmologische Denkfiguren, wie sie insbesondere im 18. und 19. Jahrhundert verbreitet waren. Argumentieren möchte ich, dass diese Kosmos-Imaginationen als relationale Gefüge konstituierend für die ökologische Theoriebildung wurden und es bis heute geblieben sind. Die ökologische Einbildungskraft lässt sich in all jenen Zwischenräumen ausmachen, die durch Projekte auf dem Weg der epistemischen Reinigungsarbeit von kulturellen und literarischen Imaginationen hin zu einer wissenschaftlichen Ökologie überhaupt erst entstanden.
Current efforts to integrate heritage practices in the sustainable management of wetlands in postcolonial nation-states assume that these practices have always existed in the forms they are now. The colonial order, whether deliberately or otherwise, suppressed many local traditional practices. The postcolonial authority’s adoption of Western science invariably continued the suppression, albeit in a more liberal form. In the Ramsar Convention, natural scientists were assigned the role of conserving wetlands ‘‘for the benefit of humankind in a way compatible with the maintenance of natural properties of the ecosystem.’’ This became known as the wise use principle. This article highlights the history of the Keta wetlands and proposes an integration of key knowledge holders into management plans for a wise use of wetlands in postcolonial states. The colonial and postcolonial regimes made the knowledge holders invisible. Modern imaginaries – Western legal institutions, Western science and Christianity – were privileged over local heritage practices. It therefore requires historical and heritage expertise to uncover local sustainable knowledge for integration into the Ramsar management plan, hence a wise use of wetlands in postcolonial states.
Nebst dem omnipräsenten Cat-Industrial Complex findet sich im World Wide Web etwas versteckter der möglicherweise umfangreichste schriftliche Fragenkatalog, der jemals von Menschen angelegt wurde. Erstmals von Eugene Miya und Mark Horton in den 1980er-Jahren auf dem Use- und Arpanet zu FAQs gebündelt, zeichnet das Archiv in seinem heterogenen Dasein ein unscharfes, organisches, sich ständig wandelndes Bild menschlicher Fragekultur. Frequently Asked Questions - und die damit implizierten Frequently Answered Questions - rücken in neuartiger Bündelung auf sogenannten Q&A-Websites – wie beispielsweise Quora, Ask.com, gutefrage.net, Yahoo!Answers oder Stack Exchange – nebst der ursprünglichen angelegten Listenform zunehmend ein Community-Prinzip ins Zentrum ihrer Dienste. So wandelten sich zahlreiche 'Hilf-Dir-Selbst-Initiativen' von Listen zu umfangreichen Online-Hilfekolosse, die in Ihrer Komplexität nicht zuletzt ökonomischen und technologischen Kriterien genügen müssen. Dabei werden Fragen und Antworten schon lange nicht mehr gelistet und zur Verfügung gestellt. Viel mehr wird ein von den Communities und Users auf Q&A-Websites erarbeitetes Wissen als wertvolles Handelsgut verstanden. Unklar bleibt dabei jedoch, aus welchen Komponenten das verhandelte Wissen überhaupt besteht und welche Mehrwerte dieses generieren soll. Die vorliegende Publikation infiltriert fragend, als spekulatives Tutorial angelegt, den sogenannten Knowledge Market.
This book offers critical and insightful discussions on successes and failures of implementing the 1972 World Heritage Convention. It presents creative, people-centric solutions and strategies to strengthen heritage protection and short and long term use. It examines new heritage challenges, including climate change, global governance, and urban development
This chapter provides reflections on the consequences of technological change in relation to World Heritage properties. While technological change is a core means of human adaptation and survival, it becomes a risk if the pace is too fast. This has increasingly affected societies worldwide since the industrial revolution, resulting in many negative consequences for people and the environment. Technological change is also associated with positive developments, such as those brought about by digital technology. Insights into both risks and opportunities are given in this chapter, and they are illustrated with examples, such as mining and digital geomedia. Technological change appears as a double-edged sword, but there is currently no methodology for assessing its consequences for World Heritage properties. Therefore, the chapter turns to lessons learnt from the Historic Urban Landscape approach, the UNESCO Man and the Biosphere Programme, and from impact assessment methods. While these provide useful inspiration and a basis for further reflection, the chapter concludes by emphasizing the necessity of a methodology for assessing the impacts of technological change on World Heritage properties against the background of the Sustainable Development Goals.
The papers by Marco Tamborini „Philosophy of Biorobotics: Translating and Composing Biohybrid Forms“ and Astrid Schwarz „Composing and Combining: Opposing Constructive Principles?“ outline different positions on mimesis and composition as the fundamental practices of homo faber. A critical commentary seeks to highlight their differences. Tamborini specifies homo faber as homo translator who moves between different media of presentation and expression. Reproduction in another medium entails a back and forth which defines the work of the translator: a novel is reproduced by a film, the movement of a salamander is reproduced by a machine, an architectural design is reproduced by a physical building. Schwarz promotes homo hortensis who practices gardening, widely understood, in different ways – by composing and imposing a plan, or by combining and incorporating the dynamics of physical and biological processes. She foregrounds a creative and constructive act which is profoundly mundane in that it assimilates the world into the works of technology and art. Engineers, designers, architects, and planners are gardeners of sorts in that they are world-makers, tending to works and worlds. This resonates, of course, with ideas of the anthropocene and the epochal role of humans in planetary affairs. – The authors then respond constructively to the critical commentary, seeking common ground among the three positions.
Abstract
The distinction between the constructive principles of combining and composing is discussed in terms of works of art, nature, and technology. How is the work that emerges from these different principles ultimately constituted and perceived as a definable entity and how is this important for the philosophy of technology? In contrast to composition, combining is presented as a strategy to give more importance to the processual, to the various spatial and temporal couplings and decoupling of the components of a work, to their relationship to their surroundings and also to the relatedness of the observer to the work. Gardenworks can stand for principles of combination as well as principles of composition. They are nature-culture hybrid forms, examples are discussed referring to 17th and 18th-century pleasure gardens. The emphasis on the principle of combination in the case of the English landscape garden ultimately produced a model for a sociotechnical handling with nature-culture constellations based on a policy of democratic principles. This combinational play in the garden can also be seen as a suitable heuristic for dealing with the comprehensive transformation processes occurring in the Anthropocene and for practicing corresponding forms of action.
Supposedly, digitalisation offers new capacities and directions for environmental politics and governance. This chapter critically introduces the discursive trajectories of three 'developments', sustainable development, digitalisation and capitalist acceleration. Analytically, I approach these trajectories with the sociology of promises, environmental sociology and science and technology studies. To illustrate how subjects and environments are differently (con)figured at the intersection of these trajectories, I attend to two contexts and ask for each how subjects and environments are (con)figured. The contexts are global discourses and local dispositifs of smart cities and of carbon accounting/datafication. The chapter concludes in terms of digitalisation as promissory infrastructural relations that cut across these contexts. This raises avenues for critical environmental politics studies that are sensitive to discourses and dispositifs of greening in relation to recent innovations in analytics that recognise both epistemic/epistemological and ontic/ontological politics. With such attention, interesting problematisations and questions about transformative and conservative potentials emerge.