scholarly journals Patrimonial Reflections

Ethnologies ◽  
2016 ◽  
Vol 36 (1-2) ◽  
pp. 107-128
Author(s):  
Valdimar Tr. Hafstein
Keyword(s):  
Cultural Heritage ◽  
Cultural Practices ◽  
The Body ◽  
Moral Good ◽  
Intangible Heritage ◽  
The Social ◽  
The Face ◽  
A Site ◽  
Heritage Policy

The author of this paper argues that the rise of cultural heritage is perhaps the chief example of a newfound valuation of cultural practices and objects in terms of their expediency for economic and political purposes. This is culture as a resource: a novel configuration in which culture is now a central expedient in everything from creating jobs to reducing crime, from changing the face of cities through cultural tourism to managing differences and conflicts within the population. In this context, heritage provides a strong but flexible language for staking claims to culture and making claims based on culture. He suggests that the 2003Convention for the Safeguarding of the Intangible Cultural Heritagesignals a reformation of global heritage policy. Where earlier UNESCO efforts were content to document and archive expressions of folklore and traditional culture, its intangible heritage initiatives aim to assure the transmission and continuity of traditional practicesin situ. This requires direct intervention in the communities involved. UNESCO enlists intangible heritage as an instrument for safeguarding community, a social and moral good perceived to be threatened by globalization. Intangible heritage has emerged as an instrument in the production of a strong (but not exclusive) sense of belonging for members of cultural communities within (and sometimes across) states. Population groups objectify their practices and expressions as “intangible heritage” and at the same time they subjectify themselves as “communities”. Government can then act on the social field through communities and by means of, among other things, heritage policies. The author also points out that many heritage practices take the body as their central objects – they turn the body into a site of performance. Indeed, intangible heritage is very much about the ways in which culture is embodied and the ways in which bodies are cultured.

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

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.

scholarly journals Heritales 2017 - Beyond the academia. Re-thinking Heritage trough cinema and others art forms

2020 ◽  
Author(s):  
Maria Zozaya-Montes ◽  
Nicola Schiavottiello
Keyword(s):  
Cultural Heritage ◽  
Cultural Practices ◽  
Early Stage ◽  
World Politics ◽  
Positive Feedbacks ◽  
The Public ◽  
Intangible Heritage ◽  
Future Events ◽  
And Performance ◽  
The University

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.

Governing Homelessness through Running

2019 ◽  
Vol 25 (2) ◽  
pp. 88-118 ◽  
Author(s):  
Bryan C Clift
Keyword(s):  
Social Life ◽  
The United States ◽  
The Body ◽  
Self In Relation ◽  
For Profit ◽  
Not For Profit ◽  
Development Organizations ◽  
Self Sufficiency ◽  
The Social ◽  
A Site

In the context of social welfare austerity and non-state actors’ interventions into social life, an urban not-for-profit organization in the United States, Back on My Feet, uses the practice of running to engage those recovering from homelessness. Promoting messages of self-sufficiency, the organization centralizes the body as a site of investment and transformation. Doing so calls to the fore the social construction of ‘the homeless body’ and ‘the running body’. Within this ethnographic inquiry, participants in recovery who ran with the organization constructed moralized senses of self in relation to volunteers, organizers, and those who do not run, while in recovery. Their experiences compel consideration of how bodily constructions and practices reproduce morally underpinned, self-oriented associations with homeless and neoliberal discourses that obfuscate systemic causes of homelessness, pose challenges for well-intentioned voluntary or development organizations, and service the relief of the state from social responsibility.

scholarly journals Interdisciplinary challenges for elucidating human olfactory attractiveness

2020 ◽  
Vol 375 (1800) ◽  
pp. 20190268 ◽  
Author(s):  
Camille Ferdenzi ◽  
Stéphane Richard Ortegón ◽  
Sylvain Delplanque ◽  
Nicolas Baldovini ◽  
Moustafa Bensafi
Keyword(s):  
Social Sciences ◽  
Social Interactions ◽  
Interpersonal Relationships ◽  
Chemical Communication ◽  
Cultural Practices ◽  
The Body ◽  
Olfactory Communication ◽  
Future Studies ◽  
The Face ◽  
Behavioural Sciences

Many species use chemicals to communicate. In humans, there is increasing evidence that chemicals conveyed by the body are extremely important in interpersonal relationships. However, many aspects of chemical communication remain to be explored to fully understand this function in humans. The aim of this article is to identify relevant challenges in this field, with a focus on human attractiveness in the context of reproduction, and to put forward roadmaps for future studies that will hopefully extend to a wider range of social interactions. The first challenge consists in not being limited to body (mal)odours from the axilla. Preliminary data on how the odour of the face and head is perceived are presented. Second, there is a crucial need to increase our knowledge of the chemical bases of human chemical communication. Third, cross-cultural approaches must not be overlooked, because they have a major input in understanding the universal and culture-specific aspects of chemical communication. Fourth, the influence of specific cultural practices such as contraceptive and fragrance use is likely to be prominent and, therefore, needs to be well described. The fifth and last challenge for research projects in this field is the integration of different disciplines such as behavioural sciences, social sciences, neurosciences and microbiology. This article is part of the Theo Murphy meeting issue ‘Olfactory communication in humans’.

scholarly journals The Sonic Intra-Face of a Noisy Feminist Social Kitchen

2019 ◽  
Vol 8 (9) ◽  
pp. 245 ◽  
Author(s):  
Juliana España Keller
Keyword(s):  
Public Space ◽  
Social History ◽  
Social Practice ◽  
Social Space ◽  
Local Politics ◽  
Social Geography ◽  
The Body ◽  
Ethical Practices ◽  
The Social ◽  
A Site

This paper asks what is the value of transforming the kitchen into a sonic performative work and public site for art and social practice. A Public Kitchen is formed by recreating the private and domestic space of a kitchen into a public space through a sonic performance artwork. The kitchen table is a platform for exploring, repositioning and amplifying kitchen tools as material phenomena through electronic and manual manipulation into an immersive sonic performance installation. This platform becomes a collaborative social space, where somatic movement and sensory, sonic power of the repositioned kitchen tools are built on a relational architecture of iterative sound performances that position the art historical and the sociopolitical, transforming disciplinary interpretations of the body and technology as something that is not specifically exclusively human but post-human. A Public Kitchen represents a pedagogical strategy for organizing and responding collectively to the local, operating as an independent nomadic event that speaks through a creative practice that is an unfolding process. (Re)imagining the social in a Public Kitchen produces noisy affects in a sonic intra-face that can contribute to transforming our social imaginations, forming daring dissonant narratives that feed post-human ethical practices and feminist genealogies. This paper reveals what matters—a feminist struggle invaluable in channeling the intra-personal; through the entanglement of the self, where language, meaning and subjectivity are relational to human difference and to what is felt from the social, what informs from a multi-cultural nomadic existence and diffractive perspective. The labored body is entangled with post-human contingencies of food preparation, family and social history, ritual, tradition, social geography, local politics, and women’s oppression; and is resonant and communicates as a site where new sonic techniques of existence are created and experiences shared.

scholarly journals Líkami drengsins sem aldrei var til

Ritið ◽  
2018 ◽  
Vol 18 (2) ◽  
pp. 105-126
Author(s):  
Kristín María Kristinsdóttir
Keyword(s):  
Social Hierarchy ◽  
The Body ◽  
Direct Link ◽  
The Social ◽  
Short Period ◽  
Spanish Flu ◽  
Cultural Construct ◽  
The Stability ◽  
Definition Of ◽  
A Site

Moonstone: The Boy Who Never Was (Mánasteinn: Drengurinn sem aldrei var til, 2013) by Sjón tells of three eventful months in the life of Máni Steinn in the fall of 1918. In this short period the volcano Katla erupts, the Spanish flu rages and Iceland regains its sovereignty from Denmark. Building on Judith Butler’s, Mary Douglas’s and Michel Foucault’s theories regarding the body as a cultural construct, this article focuses on body discourse as presented in Moonstone. According to Douglas there is a direct link between boundaries of the body and boundaries of society. Everything that endangers the stability of society’s boundaries is considered social pollution. Foucault’s theory on panopticism likewise identifies surveillance and discipline of citizens’ bodies as means of maintaining society’s social structure. Because Máni Steinn is queer, his body is considered abnormal according to the period’s definitions on what constitutes a healthy and stable body. Aberrations from the „healthy“, heterosexual body creates divergence within society's fabric. To regain the appearance of a „pure“ society Máni needs to be hidden or banished from it. Yet the arrival of the Spanish flu to Reykjavík deconstructs conventional definition of the body and unravels the social hierarchy. The distinction between the healthy and the infected is obliterated, as the body becomes a site where irreconcilable opposites merge. During the turmoil of the Spanish flu boundaries of the body become as unstable as society's boundaries become fluent.

scholarly journals Into the Interior of Cultural Affiliations: Joan Anim Addo’s Imoinda and the Creolization of Modernity

2015 ◽  
pp. 62
Author(s):  
Mina Karavanta
Keyword(s):  
Cultural Practices ◽  
Dominant Culture ◽  
Caribbean Diaspora ◽  
Plantation Economy ◽  
New Concepts ◽  
The Social ◽  
History Of ◽  
The Caribbean ◽  
A Site ◽  
British Culture

If creolization was represented as the property of the postcolonial world, the sign of hyphenated cultures emerging from the slave plantation economy and the slave trade, it has become a concept that names the transformation of the dominant cultures from within the other “minor” cultures and histories with which they have been living. Creolization emerges as the urgency to develop new concepts and disseminate “contrapuntal” and “affiliated” histories (Said) in order not only to narrate the Caribbean diaspora but also the social, political, and historical development of a wider British culture. In this light, this essay examines Imoinda: Or She Who Will Lose Her Name as a text that mediates between cultures represented as oppositional and operates as a site where their discrepant histories are translated, written anew, and rethought. The text as a site of translation and affiliation of different aesthetics, genres and traditions represents a new poetics of the human whose history is now narrated by the formerly dispossessed and expropriated other. The history of imperialism and slavery narrated of imperialism and slavery is an old narration but its telling is new for it generates new ways of understanding this history in the present where constituencies and communities of different cultural practices, often speaking different languages while sharing the language(s) of the dominant culture, are called forth to live together and live well.

scholarly journals Interpretability of a Deep Learning Based Approach for the Classification of Skin Lesions into Main Anatomic Body Sites

Cancers ◽  
2021 ◽  
Vol 13 (23) ◽  
pp. 6048
Author(s):  
Joanna Jaworek-Korjakowska ◽  
Andrzej Brodzicki ◽  
Bill Cassidy ◽  
Connah Kendrick ◽  
Moi Hoon Yap
Keyword(s):  
Deep Learning ◽  
Malignant Melanoma ◽  
Skin Lesions ◽  
The Body ◽  
Anatomic Site ◽  
The Past ◽  
Depth Analysis ◽  
The Face

Over the past few decades, different clinical diagnostic algorithms have been proposed to diagnose malignant melanoma in its early stages. Furthermore, the detection of skin moles driven by current deep learning based approaches yields impressive results in the classification of malignant melanoma. However, in all these approaches, the researchers do not take into account the origin of the skin lesion. It has been observed that the specific criteria for in situ and early invasive melanoma highly depend on the anatomic site of the body. To address this problem, we propose a deep learning architecture based framework to classify skin lesions into the three most important anatomic sites, including the face, trunk and extremities, and acral lesions. In this study, we take advantage of pretrained networks, including VGG19, ResNet50, Xception, DenseNet121, and EfficientNetB0, to calculate the features with an adjusted and densely connected classifier. Furthermore, we perform in depth analysis on database, architecture, and result regarding the effectiveness of the proposed framework. Experiments confirm the ability of the developed algorithms to classify skin lesions into the most important anatomical sites with 91.45% overall accuracy for the EfficientNetB0 architecture, which is a state-of-the-art result in this domain.

COMMODIFIED SPIRITUALITY: TOURISM AND INDIGENOUS HERITAGE PRACTIES IN HUAUTLA DE JIMENEZ, MEXICO

2021 ◽  
Keyword(s):  
Social Capital ◽  
Cultural Heritage ◽  
Cultural Practices ◽  
Indigenous Communities ◽  
Sustainable Tourism Development ◽  
Study Approach ◽  
The Social ◽  
Holistic Understanding ◽  
The World

With the rapid emergence of ever more diverse forms of cultural tourism, sacred indigenous practices around the world are increasingly becoming part of the repertoire of experiences available in the global travel market. Particularly, the growing tourist use of sacred plants with psychoactive properties in shamanic contexts is a sensitive issue that is still under-researched. By implementing an ethnographic case study approach in the Mazatec town of Huautla de Jimenez (HDJ), Mexico, this study analyses the effects of the touristic commodification of sacred-plant ceremonies in the social capital of indigenous communities. Findings reveal that tensions and disputes based on differing aspirations between traditionalists and modernists residents of HDJ have emerged as a result of the commodification of sacred-mushroom rituals or veladas. The lack of trust relations among local stakeholders diminishes the collective capacity to implement community-based initiatives of cultural heritage conservation and sustainable tourism development, which is indicative of a fractured social capital. Although the effects of neo-shamanic tourism in HDJ match those of more traditional forms of tourism in rural and indigenous settings, the case study of HDJ exemplifies how the touristic commodification of culture has reached the most sacred and intimate cultural practices in the most remote corners of the world. Findings are placed on a global context to enhance a holistic understanding of how touristic commodification of intangible cultural heritage affects structural relations of social capital in destination communities.

Social divisions and social differences

2020 ◽  
pp. 1-18
Author(s):  
Chris Gilleard ◽  
Paul Higgs
Keyword(s):  
Working Life ◽  
Later Life ◽  
The Body ◽  
Social Differences ◽  
Social Divisions ◽  
The Social ◽  
Communities Of Interest ◽  
A Site ◽  
Distinct Features ◽  
The Impact

This chapter draws the distinction between social divisions that reflect structural patterns of inequality and social differences that express social identity and the articulation of communities of interest. It then goes on to consider some of the distinct features of such divisions and differences that help define the social locations of later life. These include the impact of the transition from working to post working life, the intersectionality that exists amongst these divisions and the growing salience of the body as both a site and source of division.

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