Designing Games for Cultural Heritage: Integrating Process, Material Culture and Intangible Heritage

2015 ◽  
Vol 4 (2) ◽  
pp. 179-191
Author(s):  
Elizabeth Goins ◽  
Andrew Phelps ◽  
Christopher Egert
Author(s):  
Gül Aktürk ◽  
Martha Lerski

AbstractClimate change is borderless, and its impacts are not shared equally by all communities. It causes an imbalance between people by creating a more desirable living environment for some societies while erasing settlements and shelters of some others. Due to floods, sea level rise, destructive storms, drought, and slow-onset factors such as salinization of water and soil, people lose their lands, homes, and natural resources. Catastrophic events force people to move voluntarily or involuntarily. The relocation of communities is a debatable climate adaptation measure which requires utmost care with human rights, ethics, and psychological well-being of individuals upon the issues of discrimination, conflict, and security. As the number of climate-displaced populations grows, the generations-deep connection to their rituals, customs, and ancestral ties with the land, cultural practices, and intangible cultural heritage become endangered. However, intangible heritage is often overlooked in the context of climate displacement. This paper presents reflections based on observations regarding the intangible heritage of voluntarily displaced communities. It begins by examining intangible heritage under the threat of climate displacement, with place-based examples. It then reveals intangible heritage as a catalyst to building resilient communities by advocating for the cultural values of indigenous and all people in climate action planning. It concludes the discussion by presenting the implications of climate displacement in existing intangible heritage initiatives. This article seeks to contribute to the emerging policies of preserving intangible heritage in the context of climate displacement.


Author(s):  
Phenyo Churchill Thebe

Contract archaeology (CA) is a relatively new concept in world archaeology. It first became prominent in the United States five decades ago and in southern Africa four decades ago. Many archaeologists in the region are employed as contract archaeologists. CA has contributed significantly to the development of archaeological methods and techniques and, to a lesser extent, theory. The development of CA in southern Africa experienced an important transition five decades ago. Despite the progression of CA in the region, the quality and standards of reports are major problems. CA structures have to be developed in order to protect cultural heritage from destructive projects. The elaboration of a relevant and active CA program that engages stakeholders is also vital. The future of CA depends on several factors, including strong legislative frameworks and policies that make pre-development studies mandatory, funding of projects, public consultations, and protection of cultural resources. In addition to implementing several cultural heritage structures, the “polluter pays” principle should be reinforced to safeguard southern African cultural heritage. It is important to develop CA statutes that move beyond archaeological studies, pay attention to heritage, and stress intangible heritage.


Author(s):  
Joseph Isaac

In 2014, Google announced a new initiative for its Cultural Institute. Called the Street Art Project, the online database was seen by many (Google included) as a continuation of the Google Art Project, in that it sought to make street art from around the world more easily accessible to interested audiences. The company acknowledged that such art was temporary, and that, by virtue of the artwork’s eventual disappearance, it would eventually become an important record of preservation for the practice. However, in its focus on the physical artwork, the project unwittingly highlights a problematic trend in street art’s protection as intangible heritage: one where its safeguard often becomes overpowered by the tangibility of its material elements. Exploring Google Street Art through the lens of Melbourne, a city that has long negotiated with street art and graffiti as forms of cultural heritage, this article outlines the consequences of such tangibility for the intangible artwork. It argues that any protection of intangible heritage requires a tacit acknowledgement of the subjectivity which surrounds its experience: those community reactions and responses whose wide variability help define that heritage as something intangible.


Heritage ◽  
2019 ◽  
Vol 2 (1) ◽  
pp. 1032-1044 ◽  
Author(s):  
Sandro Parrinello ◽  
Anna Dell’Amico

The will to preserve and enhance cultural heritage imposes reflections on databases as containers of information for the accessibility of dispersed heritage. The aim of the research is to validate methodological approaches in order to create 3D models and information systems. These tools improve accessibility to the artifact, according to different interconnection channels, in order to overcome the physical limit imposed by location. Tangible and intangible heritage take the form of a metadata network throughout a critical analysis and elaboration of data. These files create a complex database containing 3D models rich in information that describe cultural systems. The digital survey is the starting point for the development of languages, signs and symbols. It transfers complex objects into virtual systems, developing a multidimensional dialogue capable of integrating actions and meanings. The interactivity of complex databases facilitates the accessibility and disclosure of data to a wide audience. It requires the establishment of representation systems based on the development of virtual environments.


2019 ◽  
Author(s):  
Rakesh Kumar

AbstractMagic and Medicine were intertwined in ancient civilization and are acutely embedded in folk healing culture currently. The Indigenous Knowledge (IK) of healing as cultural intangible heritage have been widely discussed by anthropologists, historians and fictional novelists. But within archaeological discourse, these practices have been neglected by the community of archaeologists. Here, the focus has been placed to the ethnoarchaeological investigation of the Black Magic (BM) practices of Mayong, Assam through the re-elucidation of its the material culture and symbolism used during Magico-Medicinal Practices (MMPs) or Magical Practices (MPs). Whereas, the fundamental objective is to critically review the existing archaeological as well as a socio-cultural approach to IK of Magico-Medicinal healing, in which MMPs and MPs have been diminished to the extent of social exclusion.


2018 ◽  
Vol 12 (1) ◽  
pp. 14-29
Author(s):  
Gabrielle A. Berlinger

Abstract: Founded in a nationally landmarked apartment building on the ever-gentrifying Lower East Side of Manhattan, New York, the Lower East Side Tenement Museum is an historic site of immigrant social history and material culture. Constructed in 1864 and occupied by over 7,000 immigrants until its closing in 1935, this building has withstood constantly rising visitorship each year since its opening as a museum in 1988. With apartment spaces restored for the public to explore without roped-off restriction, this time capsule of domestic immigrant life requires continual maintenance to preserve its historic physical fabric. Through interviews with the Museum staff and the Preservation Advisory Committee (conservators, architectural historians, curators), as well as documentation of technical processes carried out in the preservation process, this ethnographic study investigates the questions and compromises that arise in the preservation of the tangible and intangible heritage contained within an historic structure in constant use. Which narratives are reconstructed through the Museum’s decisions to restore certain material features of the building while allowing others to decay? What are best practices for interpretation and preservation when a museum’s success results in the gradual destruction of its main artifact (the building) through use? This study explores the intersection of museum mission and practice, heritage construction, and historic preservation at a site both sustained and destroyed by its increasing success.


2021 ◽  
Vol 2021 ◽  
pp. 1-7
Author(s):  
Shen Lvping

With the development of information technology and network technology, digital archive management systems have been widely used in archive management. Different from the inherent uniqueness and strong tamper-proof modification of traditional paper archives, electronic archives are stored in centralized databases which face more risks of network attacks, data loss, or stealing through malicious software and are more likely to be forged and tampered by internal managers or external attackers. The management of intangible cultural heritage archives is an important part of intangible cultural heritage protection. Because intangible heritage archives are different from traditional official archives, traditional archive management methods cannot be fully applied to intangible heritage archives’ management. This study combines the characteristics of blockchain technology with distributed ledgers, consensus mechanisms, encryption algorithms, etc., and proposes intangible cultural heritage file management based on blockchain technology for the complex, highly dispersed, large quantity, and low quality of intangible cultural heritage files. Optimizing methods, applying blockchain technology to the authenticity protection of electronic archives and designing and developing an archive management system based on blockchain technology, help to solve a series of problems in the process of intangible cultural heritage archives management.


2020 ◽  
Author(s):  
Maria Zozaya-Montes ◽  
Nicola Schiavottiello

The UNESCO World Heritage city of Évora (Portugal) hosted the second Heritales – International Heritage Film Festival in September 2017. In this edition the festival focused on current and past sustainable communities, selecting works that explored and problematized the relationship and coexistence of modernity and sustainability when applied to human groups and societies. The films presented the everyday life, knowledge, crafts and know-how of ordinary people highlighting the changes and challenges that the expansion of consumer-based economies, globalization and world politics have brought. As organizers, by focusing on sustainability in heritage context, we wanted to go beyond current preservation strategies of the tangible and intangible heritage, to promote a reflection on the “culture of sustainability” itself, looking at how sustainable ways-of-existence have characterized various communities and cultural practices worldwide. Since its first edition, the festival has been a space for the promotion of a critical understanding of cultural heritage, aimed to the broader public. By using emblematic historical places as stage, Heritales has challenged the mainstream cultural heritage scientific communication. Its proposal is to approach heritage’s issues through multiple types of media and artistic work such as films and documentaries but also cultural heritage’s games, exhibitions, theatre and performance, with talks and several communication strategies to facilitate the encounter between the authors and the public. Although the festival has received many positive feedbacks and the support of various entities such as the UNESCO Chair of the University of Évora (Portugal) and the FCT (Science and Technology Foundation, Portugal) it is still at its early stage of action. In this paper we would like to present the results of our experiment and analyse its concept and results, so that more collaborative and sustainable methodologies can also become a part of our plan of actionfor the organization of future events.


1970 ◽  
pp. 4
Author(s):  
Beate Knuth Federspiel

The international organisations active in the field of cultural conservation represent the normative framework for the protection of culture and heritage. Within this administrative and legal system, ideas about the overall meaning of the cultural heritage preservation concept are created and disseminated, and these have implications for museums’ obligations (collection, recording, conservation, research and communication), which collectively can be seen as society’s overall effort to preserve cultural heritage. The subject of this article is to examine how cultural conservation efforts shift focus in step with changes in society’s overall understanding of the concept of cultural heritage – which by nature is the object of these conservation efforts. The most recent UNESCO conventions on culture (The Convention for the Safeguarding of Intangible Cultural Heritage and The Convention for the Protection and Promotion of the Diversity of Cultural Expressions) testify to a growing appreciation of the value of this overall concept, focusing on people, right down to individual level – whereas focus was previously on national unity and a shared ”story” as the identification markers. The situation may seem especially justified by the distinction between tangible and intangible heritage, in which the intangible is increasingly taken into account. This article highlights key concepts and the continuing debate about their importance in the normative system. The emphasis is on the increasing value attributed to the concept of heritage, and the distinction between tangible and intangible heritage. Against this background, possible consequences for the basic conservation effort are discussed, because this is the foundation of the fundamental idea of what a museum is, as well as justifying the normative system in the field of culture. 


2017 ◽  
Vol 2 (2) ◽  
pp. 189-201 ◽  
Author(s):  
Indera Syahrul Mat Radzuan ◽  
Dodo Mansir ◽  
Yahaya Ahmad

Training and education has become one of the key aspects in improving incentives programme, thus leading to improved cultural heritage preservation within heritage sites. The study investigated the relationship between the importance of training as a tool on incentivizing cultural heritage in selected traditional settlements in Malaysia. Data were collected through a survey from a total of 63 respondents in both Morten and Chitty Village situated at Melaka Historic City and was analysed using IBM SPSS Statistics 23.0 by means of running an exploratory factor analysis (EFA). The 10 indicator items studied for tangible heritage training have satisfactory factor loadings ranging from 0.59 to 0.77 and distribute across 2 extracted factors having satisfactory cumulative variance of 58.36 per cent. Furthermore, the themes of the distributed indicator items enabled the labelling of the 2 extracted factors to being ‘soft skills’ and ‘hard skills’ for tangible heritage training. Similarly, the 9 indicator items studied for intangible heritage training have satisfactory factor loadings ranging from 0.41 to 0.90 and distribute across 2 extracted factors having a satisfactory cumulative variance of 64.42 per cent. Furthermore, the themes of the distributed indicator items across the 2 extracted factors enabled the labelling of the factors to being ‘intangible arts’ and ‘legislation’ for intangible heritage training. These results found that the ‘explored’ indicator items are fit to be used in further structurally modelling both tangible and intangible heritage training as non-financial incentives in sustainably preserving traditional settlements. The implication of this research is its serving as an information support tool for such intended modelling purpose.


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