Smart Culture in Smart City Policies: A Case of Yogyakarta City

The concept of developing Smart Cities in Yogyakarta is different from the development of Smart Cities in other cities. The Smart City of Yogyakarta is under the big idea of Smart Culture, divided into two fields, namely Smart Education and Smart Tourism. This big concept was taken because Yogyakarta is very thick with its Culture and is known as an education city and tourism city. The idea of Smart Culture is expected to touch all aspects of the lives of the citizens of Yogyakarta that are inseparable from the six basic principles of developing Smart Cities. This study uses a quantitative approach. Data survey was conducted using a questionnaire to the civil servant in Yogyakarta City. The survey results will be analyzed using SmartPLS 3.0 software. The results of this study are divided into two components, namely Tangible and Intangible Culture. This Smart Culture's primary purpose is to make Tangible and Intangible Culture in Yogyakarta City survive and excel. Smart Culture in the city of Yogyakarta acts as an umbrella that underlies the development and other intelligent programs such as smart education and smart Culture. These two components are revealed to be critical projects that can be included in short and medium-term programs on smart education or smart tourism related to Culture. Other findings show that tangible Culture and intangible Culture have a significant influence on smart Culture development.

Russian Sources of the Qur’anic Ethnography II. Alexander A. Adamov and His “Arabic Iraq”

The scholarly and documentary heritage, the museum collections associated with the name of Alexander A. Adamov (1870—1938), one of the leading Russian diplomats and practicing orientalists at the eve of the First World War, are undoubtedly an important source for studying the history of the Middle East at the turn of the 19th and 20th centuries, the history of the rivalry of the great powers in the region. Today, however, the significance of Adamov's texts and collections takes on yet another dimension. It is Qur’anic ethnography, a new scientific field, based on the results of specialized studies of previous years, and it is closely related to the studies of the Qur’anic language and the language milieu of Arabia at the time of the Prophet, to the ethnographical field studies in Arabia and Qur’anic archaeology. Researchers of Arabia are very well familiar with the phenomenon of the long preservation of elements of traditional tangible culture and economic activities here. This phenomenon is mostly based on the specific natural and climatic conditions, which brought about a set of elements of tangible culture that have proved to be highly viable throughout many centuries. In this connection, we regard the itineraries and works of European travellers to Arabia in the second half of the 18th century — first third of the 20th century as a serious source for our research. Whereas the names and papers of the Western travellers are well known and have been often referred to in various research projects devoted to Arabia, similar Russian works are still waiting for their turn. The second article of the series is dedicated to the activities of a man who devoted a significant part of his life to the study of Iraq and the Gulf region, the areas that played a huge role in the complex and largely ambiguous processes that led to the emergence of Islam. Accurate historical and ethnographic observations of Adamov make it possible to obtain material that is important for the reconstruction of territorial units and types of settlements, types of clothing and dwellings, the specifics of water supply and irrigation methods, agriculture and horticulture, the role of different types of animals in economic circulation, and nutritional systems typical for Arabia in the time of the rise of Islam.

Tangible Cultural Heritage Re-Appropriation Towards A New Urban Centrality. A Critical Crossroad In Semi-Peripheral Eastern Riverside Lisbon

. The transformation of decayed semi-peripheral riverside areas and its Tangible Culture Heritage is presented today as a contributing factor in urban regeneration by several public preservation bodies and agendas, as well as privately led investment. These practices demand the economic and symbolic valorization of abandoned Tangible Cultural Heritage, where the social coexistence of residents, workers and visitors is seen as a smoother urban integration of these deprived territories and their communities into the surrounding contemporary cities.We’ll focus our approach on socio-spatial changes occurring in Marvila and Beato, presented today as new urban areas in which to financially invest after the 2011 economic crisis occurred in Portugal, discussing public and private re- appropriation of Old Palaces, Convents and Farms and Reconverted Warehouses (industrial and commercial); towards the creation of a new urban centrality in Lisbon. In this case, public ground-field intervention established a culture led regeneration process, with the creation of a municipal library, a crucial point in the cultural use of this space, community participation and gathering. Dealing with private investors, despite the positive effects, such as a reduction in unemployment, economic diversification and re-use of urban voids, there is always the possibility of undesired consequences. This paper argues, and the research experiments in many European cities show us that the ambition to improve the image of these deprived areas, despite somGonzalex encouraging ground level achievements, has unwanted or unexpected outcomes, starting as urban regeneration practices, often sliding towards gentrification, where local public powers have a determinant role.

Twelve Symbolic Objects of Tangible/Intangible Culture

Design as Cultural Heritage is a 2018 European proposal; this draws on Tangible and Intangible Cultural Heritage regarded as ‘our heritage: where the past meets the future’. This paper aims to answer the research question about the nature of the space between the human been and the world. Therefore, it will analyse certain processes that occur in their thickness, focussing on ‘authenticity criteria’ employed by UNESCO to define tangible culture in order to identify different language use of ‘culture’. From these, both criteria and usage, this paper evaluate the four main reasons multidisciplinary background to support the late correlation between ‘tangible and intangible culture’. Eventually, this paper proposes four sequences of symbolic objects which embody tangible culture contents. Key Words: Culture, Tangible, Intangible, Authenticity.

MUSEOLOGIST VERSUS COMMUNITY OF MEMORY. ATTEMPT AT DEFINING TERMS FOR THE SAKE OF LEGISLATIVE AMENDMENTS

The contemporary role of museum reaches far beyond the traditional understanding of the institution’s role to be played in the preservation of tangible culture monuments. It is currently a creative institution on various levels of man’s activity, a centre for continuous learning, community and creative hub of healthy social relations. Museums continue to cover with their interests newer and newer domains of human activity, among which art and history remain essentially important, though not the only ones. Traditional factual competences that we used to find in museums: a historian of art, a historian, an archaeologist, an ethnologist, continue to be needed, however far insufficient. Today museums have a need of staff who represent a wide range of competences, both to work on the ‘collections’, and on the intangible heritage as well as contacts with the public. Today’s museums expect from the staff the competence in so-called 2nd grade history, namely these who do not only identify and document the past, but also explain what and why we remember from the past. Looking from such a perspective at museums, whose activity seems to be described in the Act on Museums of 21 November 1996 (with later amendments), and in the implementation regulations to the Act, the employee relations require a prompt legislative intervention. The distinction of the staff of museums and around them into ‘museologists’ and ‘non-museologists’ is today unquestionably anachronistic and inefficient, impeding the implementation of the tasks facing these institutions. Furthermore, the source of the name ‘museologist’ is sought, and the analysis of the legislative contradiction in this respect is conducted, while new solutions adjusted to the social needs are provided.

Visualisation of Written Culture with Digital Collage and Woman Representation: Visualisation of Woman Figure in the Mountain and Sea Themed Turkish Cypriot Legends

This study aimed to visualise the written versions of legends, which can transform the intangible culture as one of the significant parts of culture covering human facts and some habits like art, customs, traditions, into the tangible culture which is the other part of culture, through certain theme/s. Within this perspective, the study aimed to transform the women and discursive representation styles given in the Turkish Cypriot legends into visual representation in addition to creating an absolute language through the use of homogenous indicators. The study discussed the woman described with the ‘passive’, ‘oppressed’, ‘victim’ and ‘sinful’ features, in brief her marginalisation with the patriarchal legend structure through the use of semiotics. For the visualisation of legends, regardless the positive or negative consequence of woman, the ‘torn paper - collage with its popular name - texture was used to create a common language and the emotions to be reflected were symbolised with various colours. The content references of colours were taken into account; for instance, purple was used in the images that woman was downtrodden and blue in the images with the dominant male hegemony. Since the themes covered generally referred to the ‘mother nature’, the woman figures were illustrated as naked delivering the woman in her purest, simplest and most natural self without the social status indicators symbolised by the clothes. The main scene and woman figures, mountain and sea motifs in the selected legends were re-fictionalised in the digital environment and finalised with the illustration. As the effectiveness of pictorial elements in teaching and facilitating to remember the legends, as a cultural element within the main scope of this study is known, the legends were illustrated through the digital collage method. Therefore, the contribution was aimed to be reflected on the permanence and popularity of legends as a cultural product and verbal asset with the benefits of visual and artistic language.

Intangible Heritage in France

In this article, Dominique Poulot provides a historical overview of the notion of intangible cultural heritage and its relationship to museum studies in France. He brings the study up to the present day to examine the current impact of intangible cultural heritage on the museums. Since 2006, when France signed the UNESCOConvention for the Safeguarding of Intangible Cultural Heritage, intangible cultural heritage has emerged as an issue of current concern. In the museum world, various institutional intermediaries are being used in order to educate curators about intangible heritage, by way of ICOM France, for example. At the same time, theMission du patrimoine ethnologique(Ethnological Heritage Mission, or MPE) has initiated a collective reflection concerning the new categories and new framework of activities for intangible cultural heritage issues only very recently considered “ethnological” in nature. Hence intangible heritage would seem to be on the agenda of various state administration bodies according to a top-down process characteristic of the centralized tradition of French museum and heritage organizations. The situation has apparently become even more propitious in this regard since a certain number of recent events have served to highlight the fact that the opposition between the notion of ever-changing social space dear to anthropologists and the enclosure of objects conserved at the museum dear to tangible-culture specialists has become a thing of the past.

Space and Time Perception and the Geopark’s Communities. From Mythical Geography to Heritage Interpretation

A geopark is a complex protected area, combining time scales, nature, culture, man and Earth. Since its creation, Hațeg Geopark uses an innovative approach on community involvement based not only on the tangible culture, but also on the intangible heritage, geographical information, myths and beliefs. The Geopark uses popular geographical knowledge to map the local space perception, to investigate the imaginative geographies and to capture the memory of the communities. This data, combined with scientific facts, forms the Interpretation Strategy of the region. The aim of this study is to show the theoretical framework of working with popular geographical knowledge and its practical uses in heritage interpretation: strategy, infrastructure, identity and perpetuated cultural values.

Pendokumentasian Aplikasi Ragam Hias Budaya Betawi pada Desain Interior Ruang Publik Café Betawi

Various ornaments of Indonesia come from the ethnic groups from all over the archipelago. Ornament is a tangible culture which has specific meaning and purposes. Its meaning does not change throughout the ages. Betawi culture has become cultural roots for most people in Jakarta which also as the capital city of Indonesia. Betawi culture is seen in a wide variety of dance, batik, decorative ornaments, and culinary. Betawi ornament can also be seen in the architecture and public areas since the geometrical shape is very easy to apply as interior element. The application of Betawi ornaments in a restaurant interior represents the idea of dining area in Betawi house. The study of Betawi ornaments was conducted by documentation of decorative elements in a restaurant as a public space. Objective of this research is to preserve various ornaments of Betawi culture. So that, the data can be valuable as an inspiration for designing restaurant interior with Betawi style. Generally, value of the ornaments has specific purposes related to Betawi’s cultural and social customs. Therefore, the application needs to consider more about the purpose of the symbol of the ornament.