Whom does the singer of the tales sing for? Epic traditions and intangible heritage production in the Altai Republic

First records of diatom species from the Barents and East-Siberian seas, of Myxomycetes for the Khanty-Mansi Autonomous Area — Yugra, Novosibirsk Region, Trans-Baikal Territory, Basidiomycetes for the Arkhangelsk, Novosibirsk, Rostov and Volgograd regions, Altai Republic, Altai Territory, lichens, calicioid and lichenicolous fungi for the Murmansk, Novgorod and Tver regions, bryophytes for the Lipezk, Voronezh and Volgograd regions, St. Petersburg, Stavropol Territory, Caucasus, Republic of Bashkortostan, Yamal and Gydan peninsulas, Trans-Baikal Territory, Magadan Region, Sakhalin Island, Republic of Uzbekistan are presented. Data on localities, habitats, distribution of recorded species are provided.

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The Wacda of Sid Ahmad Majdūb and of Sidi Yahia: The Intangible Heritage and the Semi-Nomadic Tribes of the Algerian West

Nomadic Peoples ◽

10.3197/np.2016.200205 ◽

2016 ◽

Vol 20 (2) ◽

pp. 245-264 ◽

Cited By ~ 1

Author(s):

Yazid Ben Hounet ◽

Sandra Guinand

Keyword(s):

Intangible Heritage

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Flora of the cluster “Argut” of the national park “Saylyugemskiy” (the Altai Republic)

Растительный мир Азиатской России ◽

10.21782/rmar1995-2449-2016-4(42-55) ◽

2016 ◽

Keyword(s):

National Park ◽

Altai Republic

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Prologue

10.1093/oso/9780198725152.003.0005 ◽

2017 ◽

Author(s):

Peter D. McDonald

Keyword(s):

Cold War ◽

Cultural Diversity ◽

The State ◽

The Political ◽

Cultural Expression ◽

Intangible Heritage ◽

History Of ◽

Definition Of ◽

The Cold War ◽

Print Literacy

The section introduces Part II, which spans the period 1946 to 2014, by tracing the history of the debates about culture within UNESCO from 1947 to 2009. It considers the central part print literacy played in the early decades, and the gradual emergence of what came to be called ‘intangible heritage’; the political divisions of the Cold War that had a bearing not just on questions of the state and its role as a guardian of culture but on the idea of cultural expression as a commodity; the slow shift away from an exclusively intellectualist definition of culture to a more broadly anthropological one; and the realpolitik surrounding the debates about cultural diversity since the 1990s. The section concludes by showing how at the turn of the new millennium UNESCO caught up with the radical ways in which Tagore and Joyce thought about linguistic and cultural diversity.

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Intangible cultural heritage: a benefit to climate-displaced and host communities

Journal of Environmental Studies and Sciences ◽

10.1007/s13412-021-00697-y ◽

2021 ◽

Author(s):

Gül Aktürk ◽

Martha Lerski

Keyword(s):

Cultural Heritage ◽

Cultural Values ◽

Climate Adaptation ◽

Cultural Practices ◽

Action Planning ◽

Well Being ◽

Living Environment ◽

Intangible Cultural Heritage ◽

Intangible Heritage ◽

Resilient Communities

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.

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