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Displaying: 1-10 of 10 documents


1. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Sonia Catrina, Cyril Isnart, Introduction: Mapping the Moving Dimensions of Heritage
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2. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Nicolito A. Gianan, Heritage-making and the Language of Auctoritas and Potestas
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Heritage-making can mean many things to different cultures, especially with the advent of multiculturalism and interculturalism. From this perspective, awide array of cultural items, devices and values can be witnessed, and some of these are significant, yet others are considered in the balance. To argue that heritagemaking is an ongoing process brings to light the fact that cultures and the actors involved do not only have a task in the social order, but also the knowhow to direct the way of their discourses. At its core is the view that one must deal with language games, which effectively engage the active participants in circulating heritage. These games are taken into account as clusters of speech acts rules that are classified as assertives, commissives and directives, which correspond to the three types of rule: hegemony, hierarchy and heteronomy. Nonetheless, heritage-making under the contemporary signs of the times can be appropriated, communicated, substituted or even challenged by partakers of a certain culture and by way of a choice of language employed. It is in the context of the latter that we specifically lay emphasis on the language of auctoritas and potestas as decisive in cultural heritage-making.
3. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Susan LT Ashley, Re-telling, Re-cognition, Re-stitution: Sikh Heritagization in Canada
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In Canada, the language and techniques of museums and heritage sites have been adopted and adapted by some immigrant communities to make sense oftheir place within their new country. For some groups, “heritagization” is a new value, mobilized for diverse purposes. New museums and heritage sites serve as a form of ethnic media, becoming community gathering points, taking on pedagogical roles, enacting citizenship, and enabling strategic assertion of identity in the public sphere. This article explores this enactment of heritage and citizen-membership through a case study, the Sikh Heritage Museum, developed in Abbotsford by Indo-Canadians. Established in 2011 in an historic and still-functioning gurdwara, the museum is an example of a community’s desire to balance inward-looking historical consciousness and community belonging, with outward-looking voice, recognition and acceptance by mainstream Canadian society. The museum has also become a site of tension between top-down and bottom-up initiatives, where amateur and local expressions butt up against professionalized government activities such as the Canadian Historical Recognition Program that seek to insert formal recognition and social inclusion policies. The article considers the effects of this resource and power differential on the museum’s development, and on the sensibilities and practices of immigrant “heritage” and “citizenship” in Canada.
4. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Michel Rautenberg, Sarah Rojon, Hedonistic Heritage: Digital Culture and Living Environment
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History is not anymore the prerogative of historians, nor is displaying heritage the exclusive privilege of museum curators. In the digital era, local interconnectedamateurs commit themselves to the cultural circuit of heritage through the mediation of globalised images. In that circuit, heritage and social memory take aparticular form: as resources for tourism and trade, but also resources for collective action, social engagement and cultural production. “Ordinary people” engage in playful leisure such as genealogy, local history, photography, walking, exploring, surfing on the Internet, self-publishing, etc. As do-it-yourself hobbies associating offline and online practices, these hedonist activities, which blend production and consumption, creation and transmission, tend to redraw heritage communities. What do they tell us about the change of commodity, space and time? What do they tell us about the contemporary process of heritagisation and the role of people as well as the place of institutions in it? We focus on the shifts induced by the emergence of empowered actors, the “prosumers,” who participate in various networks, institutional as well as non-institutional, combining amateurs and professionals. Their collaborative experiences lead to design spaces of inspirational actions that we highlight in the context of two post-industrial areas, Swansea (UK) and Saint-Etienne (France).
5. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Vintilă Mihăilescu, “Something Nice.” Pride Houses, Post-peasant Society and the Quest for Authenticity
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6. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Meglena Zlatkova, (Re-) Settled People and Moving Heritage – Borders, Heirs, Inheritance
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This paper discusses inheritance after migration on both sides of the Bulgarian-Turkish border. A specific approach to the (re-)settled people and movingobjects, inheritance and patrimonialisation of the movement, instrumentalized by the (state) border, is applied in a comparative way to two specific groups: the Bulgarians from Aegean Thrace, or the so called “Thracian Bulgarians” resettled after the Balkan wars, and the Turks who were born in Bulgaria and resettled in Turkey during the several migration waves in the twentieth century in two localities – Tsarevo, Bulgaria and Edirne, Turkey. In this study, heritage is thought of as inheritance from an activist position, as ritualised and everyday life practices, as reactualisation of meanings, network of heirs and circulating objects – values, symbols, knowledge and memory. The paper analyses practices of crossing the border of heirs as: as tourists, as explorers of their origins, as neighbours inhabiting border territories. Nowadays, on an institutional level, they are engaged in developing projects that aim at transborder collaboration and in exhibiting cultural heritage with a focus on the levels of cultural diversity in the places close to the border.
7. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Ema Pires, Re-scripting Colonial Heritage
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This paper explores alternative meanings and appropriations of the category colonial heritage. How do different categories of people practice and appropriatespaces that have been labelled as colonial heritage? How are these formely colonial spaces (re-) appropriated, contested, commodifed, in contemporary societies? My interest here is strongly influenced by Ann Stoler’s work on Imperial Debris, ruins and ruination (Stoler, 2008). Building upon her argument, I argue for a critical ethnography of how colonial spaces are practiced, experienced, inhabited, rescripted, by multiple agencies and agents, in contemporary times. Based in ethnographic research, this text explores processes of labelling and circulating through spaces in Melaka (West Malaysia), explores linkages between nostalgia and alternative notions of heritage, and questions the local meanings ascribed to heritage (translatable as warisan, in bahasa melayu). Building upon Rosaldo’s (1989) notion of imperialist nostalgia and Hertzfeld’s (2005) concept of structural nostalgia, I end by discussing the production and consumption of colonial nostalgia in contemporary times.
8. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Eloy Martos Núñez, Alberto Martos García, Tourist Neoreadings of Heritage in Local and Transnational Contexts
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Tourism is a worldwide phenomenon which is causing both a rereading and a rewriting of tradition. Heritage, apart from its academic (ethnographic, historiographical, etc.) or cultural (identity of peoples) consideration, is nowadays an important tourist resource. Thus, it is included within more global markets and it also becomes the engine of local, regional and national development of communities. This supposes a reconceptualisation of cultural goods according to mechanisms which this paper describes with the support of determined paradigms (interpretative communication, ecocriticism, etc.), and also according to studies of explanatory cases, such as the intangibles of water culture and the way in which its legends have been displayed in order to catch the attention of visitors.
9. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Elena Serdyukova, Keeping of Cultural Heritage in Emigration: Experience of Russia Abroad
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The research reported in this paper examines the spiritual heritage of the Russian émigrés of the first half of the 20th century. The Russian émigrés is aunique phenomenon in the history of Russia. The October Socialist Revolution 1917, shock of creative intelligentsia at the events taking place in the country, rejection of the Soviet government and exile – all that became a trigger mechanism for formation of a huge Russian culture layer abroad. While the Soviet government made attempts “to erase” a significant part of the cultural and historic memory of the Russian people, eradicate from the Russian soul the belief in God and was rapidly building a new state with a new ideology, the Russian emigrants became a kind of protector for the great Russian culture and traditions of the Russian people. Largely owing to the Russian émigrés and their huge love for the Motherland the thread connecting the Russia’s past and future was not broken.
10. Cultura International Journal of Philosophy of Culture and Axiology: Volume > 11 > Issue: 2
Thorsten Botz-Bornstein, Believers and Secularists: “Postmodernism,” Relativism, and Fake Reasoning
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In spite of the long tradition of coexistence, and in spite of the emergence of some kind of “postmodern relativism,” the positions of believers and secularist remain very distinct. What is it more precisely that distinguishes secularists from believers? In this article I explore the topics of “postmodernism” and relativism in order to establish parallels and differences. In particular, I compare two critiques of “western” relativism, one formulated by Muslim scholar Ziauddin Sardar and the other by the American philosopher Allan Bloom who criticizes relativism as a belief.