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This research is a study of the UNESCO “Memory of the World” Programme established with the purpose to increase awareness of the existence and relevance of documentary heritage, and to achieve its universal and permanent accessibility. In this context, digital technology is increasingly used to provide access to documentary heritage but this activity also leads to a series of changes in how documents are understood and handled. Starting from the observation that the conceptual and practical changes triggered by digital technology in the “Memory of the World” do not seem to accurately reflect its stated philosophy, this research pursues the aim to critically analyze the possibilities and limits it offers. This analysis is facilitated by a conceptual framework anchored in the medium theory of Harold Innis and his concepts of medium, bias, space and time, and balance, which serve as analytical lenses to closely study selected aspects of digital technology and their influence. Despite popular beliefs that digital technology is most suitable for universal access, the findings of this present research lead to the observation that this cannot really be the case, and it reveals that an over-emphasis on the technical possibilities of digital access is not supportive of the overall purpose of the “Memory of the World”, leading to the narrowing down of its potential relevance. At first glance, this may suggest not recommending at all the use of digital technology. However, acknowledging that each medium has both limits and possibilities, instead of rejecting digital technology the study searches for solutions that may assist with integrating it in the “Memory of the World” in accordance with its overall purpose and philosophy. To this end, three recommendations are elaborated, the same conceptual framework that revealed the limits of digital technology being applied to construct on their possibilities. In order to motivate why following the recommendations of this analysis would be necessary, the study concludes by shifting attention from the relevance of digital technology in the “Memory of the World” Programme to the relevance of the Programme in a world changed by digital technology.
Die Arbeit fokussiert notwendige gesellschaftliche Entwicklungen auf den Bereich der regionalen, institutionellen Altersbildung, die aufgrund eines gerade in Südbrandenburg gravierend sichtbaren demographischen Wandels folgen müssen. Die Schlussfolgerungen, wie freiwilliges Engagement im Alter durch ein gelungenes Verhältnis institutioneller Altersbildungsangebote zu selbstorganisierten Lernformen gefördert werden kann, werden aus vier Forschungsteilen gewonnen: 1. aus einer schriftlichen Befragung der Teilnehmer an wissenschaftlicher Altersbildung in der Region Cottbus, 2. aus mündlichen Interviews bildungs- und engagementaktiver Senioren der Region, 3. aus einer Inhaltsanalyse Cottbuser Zeitungen und 4. aus einer Programmheftanalyse bei vier regionalen Weiterbildungsträgern. Die Interviews wählen Ältere exemplarisch aus, um anhand deren Erfahrungen regionale Verbesserungen der derzeit für das dritte Alter bestehenden Bildungsangebote zu formulieren. Darüber hinaus wird eine Übersicht über bestehende institutionelle Altersbildungsangebote der Region erarbeitet, die Empfehlungen für bedürfnisgerechte Bildungs- und Produktivitätsangebote in der Region Cottbus für Menschen im dritten Lebensalter zulässt. Als Ergebnis ist festzuhalten, dass die Förderung von Bildung und Engagement im Alter dann erfolgreich ist, wenn sie bei Älteren an entsprechenden biographischen Erfahrungen anschließt, wenn bestehende Altersbildung lebenswelt- und teilnehmerorientierter wird, wenn Bildung für Engagement regional ausgebaut wird und dabei eine stärkere Balance zwischen Selbstorganisation Älterer und institutionellen Vorgaben hält. Die Eigenkompetenz Älterer braucht zureichende infrastrukturelle Unterstützung, die Bildungsinstitutionen durch mehr Raum für erworbene Kompetenz und Erfahrungswissen sichern müssen. Grundvoraussetzungen eines lebenslangen Zugangs zu Bildung und Engagement sind eine motivationsfördernde Bildung und die zivilgesellschaftliche Beteiligung in den zentralen institutionellen Handlungsräumen, die Individuen in ihrem Leben durchlaufen. Diese Stärkung ist Aufgabe Aller – vom Staat, Markt und Individuum.
This research investigates the role of audio-visual media in the representation of intangible cultural heritage and provides a theoretically and empirically grounded concept of the interrelation of media, ICH and representation. It identifies both the potentials and risks involved in media representation, as well as responding to the question regarding how audio-visual representations can foster the safeguarding of ICH, aiming at its sustained transmission and recreation. The study conceptualizes representation as a process in which meaning is produced and negotiated. It refers to discourse in Social/Cultural Anthropology, Heritage Studies and Cultural Studies, particularly making use of the circuit of culture model, Hall’s encoding/decoding model and Assmann’s concept of memory. As ICH is culturally contextualized, the analysis focuses on one specific heritage manifestation: the Kutiyattam Sanskrit theatre. It explores in detail Kutiyattam’s history, identity, performance practice and transformation, including after UNESCO’s proclamation. It analyses the processes and conditions of production, encoding, circulation, reception, utilization and regulation of audio-visual representation and demonstrates the extent to which these dynamic and manifold reciprocal processes influence Kutiyattam practices and practitioners. In the form of a thick description, the study exemplifies that media and modern technologies foster continuity in practice, revitalization, valorization and self-assertion, that they enable education, research, promotion and dissemination of ICH, and contribute to identity construction and the (re)creation of communities. It shows that audio-visual representations - when produced in collaboration with the practicing communities, thereby facilitating culture-specific coding and community use - constitute significant vehicles within safeguarding measures. Differentiating between horizontal and vertical transmission of ICH as well as micro and macro level consumption, the study further identifies numerous challenges involved in the mediatization and digitization of ICH. It addresses issues of access, participation, appropriation and intellectual property and the conflict-ridden processes of homogenization, fragmentation, commercialization and popularization, among others. It argues that rather than being innocent and neutral reflections of cultural practices, audio-visual representations are actively involved in meaning making and knowledge constitution processes and deeply enmeshed in power. It proves that representations shape memory, cultural identity and history and exercise influence on cultural expressions and communities. The study concludes with the provision of general recommendations, giving guidance regarding the utilization of media as well as the production, consumption and regulation of media work, targeting heritage professionals and media professionals alike.
This paper offers a new perspective on heritage interpretation as a mechanism for understanding heritage sites. It builds a theory of understanding for heritage interpretation based on constructivism perspectives, which shift the focus of attention from heritage interpretation and the process of understanding as a purely cognitive process into a communicative one. In such a view understanding a heritage site means meeting orientation expectations put forth by heritage interpreters in interpretive provision. By analyzing visitor responses (emotional, verbal and behavioural) managers of a heritage site and heritage interpreters are able to determine whether orientation expectations have been met and thus whether understanding took place. In so far understanding of a heritage site means orienting visitors’ perceptions of and behaviours at a heritage site. The paper also analyses the role of culture in the process of understanding and in the process of heritage interpretation. Culture as such does not influence understanding, nevertheless the collective knowledge systems inherent in it are important for the process of understanding and communication, as they offer the meanings, structures and symbol systems that allow the individuals of a particular cultural group to communicate effectively with each other. Because cultures are characteristic of having a pattern and overlapping with each other, a communication and understanding between the individuals of various cultures is a difficult but not impossible process. In order to ensure effective communication and reaching understanding a communication model for heritage interpretation was suggested with three interlinked components (team of communicators, active meaning-maker and interpretive medium), which ensure message formation, interpretation and exchange. In order to assist in communication with various visitors, and especially visitors from different cultural backgrounds, some techniques in the construction of information have been analysed, which allow assisting in reaching understanding on the presented issues in heritage interpretation. These techniques are framing, making of themes and stories. The use of these techniques in the construction of the interpretive information, as well as the overall influence of interpretive provision for understanding, have been tested in two cross-sectional studies. These studies have shown that, in view of constructivism theories, a well developed interpretive activity is able to contribute to a better understanding of a heritage site.
This thesis explores two different models in the use of cultural heritage as a medium for intercultural exchange. This role of cultural heritage is discussed under a larger political framework of intercultural dialogue as a policy approach in managing cultural diversity, with specific reference to the 2008 Council of Europe’s White Paper on Intercultural Dialogue. This policy approach is analysed here in terms of the goal in social cohesion and the liberal, procedural commitment in democracy towards cultural and value pluralism, with its relevance discussed in the context of Singapore, which claims an approach of ‘communitarianism’ upholding ‘Asian values’. Against the background of racism problems in Singapore, the staging and interpretation of Indian dance heritage in Singapore will be analysed between a transcultural and a multicultural model of intercultural dialogue, the former focusing on creative engagement to overcome differences in cultural identity, the latter focusing on mutual understanding and respect of differences. As part of the multicultural model, one will analyse cross-cultural interaction as ‘critical incidents’ based on the ‘Culture Assimilator’ method (otherwise known as the Intercultural Sensitizer) in intercultural communication training – which German social psychologist Alexander Thomas has repositioned in an intercultural competence framework aligned with systems theory. This framework will be adapted to discuss the aspects of open-mindedness and empathy in intercultural learning through cultural heritage, and to deconstruct cultural differences.
This study examines the history of the transformation of the intangible cultural heritage of China and the efforts to safeguard it, using the case study of Huanxian Daoqing shadow theatre. A regional style of Chinese shadow theatre, Daoqing has undergone dramatic transformation from 1949 to 2013, from being labeled in socialist China as a form of “feudal rubbish” to be eradicated, to being safeguarded as “national treasure”. The changes in Daoqing’s social identity, function, value, interpretation, transmission and safeguarding efforts can be observed in the discourses of both the authorities and the practicing community. These changes may be understood as part of three different stages in the political and economic transformation of socialist China.
The researcher has collected governmental archives and conducted semi-structured interviews with Daoqing inheritors in an interpretative phenomenological analysis approach. This thesis analyses how, following Hobsbawm’s argument, Daoqing as an intangible cultural heritage involves an “invention of tradition” through joint actions of the Chinese government and the Huanxian community.
This research can help provide heritage policy makers, the community and other stakeholders with insights into challenges that may be faced in the safeguarding of the intangible cultural heritage. The theoretical framework, the methods and the research results from the government archives and interviews will hopefully serve to provide some new ideas as a prototypical approach to help future research on other forms of cultural heritage in China.
The present research aims to analyze the possibilities of introducing the living “Intangible Cultural Heritage” as Supplement of Knowledge into the formal educational system particularly the Early Childhood Education in the Far North Region of Cameroon - irrespective of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage and the 2005 Convention on the Protection and Promotion of the Diversity of Cultural Expressions. This Region is purposively selected for its stronghold of multifarious and diverse ethno-cultural (id)entities and citadel of the country’s enshrined traditions. The rural area of Kolara is conveniently chosen to explore how to blend the receding ethno-cultural heritage with the formal education system in accordance with the aim of education in Cameroon and therefore could be an example of how to train citizens firmly rooted in their cultures but also opened to the world. It presupposes that the current formal primary educational system is not constructive for primary school starters. On the basis of a combination of participatory research and systematic data collection methods, three educational heritages could be outlined: the ethno-cultural traditional educations specific to the two major ethno-cultures Tupuri and Fulbé and the Islamic Arabic educational heritage peculiar to Muslims, predominantly Fulbé. In this context, it could be determined to what extend the formal education is ethno-cultural specific, environment related and learner centered.