Heritage has a dual character whereby it can, at the same time, be celebrated for its outstanding universal value while having a special meaning and value for local and, in particular, bearer communities. Basing protection on the former notion of heritage as a universal, global value has been the dominant approach in international law-making since the second half of the twentieth century. More recently, the significance of heritage to local actors has become much better understood and recognised. The tensions associated with this duality have in recent times become evident with the adoption by UNESCO in 2003 of the International Convention for the Safeguarding of the Intangible Cultural Heritage. In this treaty, international cultural heritage law-making has shifted from a paradigm that gives value predominantly to the material heritage – monuments, sites, artefacts and other objects – to one that celebrates a living heritage that is primarily located in the skills, knowledge and know-how of contemporary human beings. This article examines the aforementioned shift from an emphasis on global to local heritage and the role museums can play in this with regard to safeguarding intangible aspects of heritage.
Intangible Cultural Heritage and the Role of the Museum
On Being In-Between in a Global Health Intervention
Within multi-disciplinary global health interventions, anthropologists find themselves navigating complex relationships of power. In this article, I offer a critical reflection on this negotiated terrain, drawing on my experience as an embedded ethnographer in a four-year adolescent sexual and reproductive health research intervention in Latin America. I critique the notion that the transformative potential of ethnographic work in global health remains unfulfilled. I then go on to argue that an anthropological practice grounded in iterative, inter-subjective and self-reflexive work has the potential to create ‘disturbances’ in the status quo of day-to-day global health practice, which can in turn destabilise some of the problematic hubristic assumptions of health reforms.
Peasant mobilizations, the Mafia, and the problem of community participation in Sicilian co-ops
The literature on cooperatives often conceptualizes cooperativism as an organized effort to embrace community participation. Through the analysis of agrarian cooperatives in Sicily that were formally established to counter the Mafia and by ethnographically exploring the notion of community for cooperativism, this article aims to problematize this idea of cooperatives as “community economics”. It proposes an anthropological approach that critically analyzes divisions of labor and the internal factions' divergent concepts of “community”. In Sicily, workers in “anti-Mafia” co-ops recognize a sense of community and “way of life” in Mafia-influenced mobilizations outside the cooperative environment, contrary to the co-op administrators' legalistic views of community. The article illuminates how the fact that often co-op members draw on different ideas of community can lead to contradictions and tensions, especially as there are different social realities underlying those ideas.
Sonya Atalay, Nika Collison Jisgang, Te Herekiekie Herewini, Eric Hollinger, Michelle Horwood, Robert W. Preucel, Anthony Shelton, and Paul Tapsell
Edited by Jennifer Shannon
defying assumptions. For some, repatriations involve months or years of preparations, days of ceremony, and broad community participation. Many other communities do not pursue repatriations at all, or carry them out, signing the papers and putting remains
Autonomy or bureaucratization?
Eliana Elisabeth Diehl and Esther Jean Langdon
community participation in the planning, execution and evaluation of its health programs ( Brasil, 2002a ). Differentiated attention not only refers to SASI specifically as a structure separate from—but still part of—SUS, but also to the principle of
Shakespeare, Fandom, and the Lure of the Alternate Universe
Kavita Mudan Finn and Jessica McCall
some authority. Unlike a peer reviewer, however, the beta is not a position of administrative power; she cannot dictate whether or not a piece of fanfiction is posted and read. Whatever power a beta holds is granted through community participation and
, diligence and optimism’ ( CMI 2007 ). Collaborators from Barcelona supported community participation within municipal and parish governments. Each of CMI’s ten women’s groups (sisal artisans, aloe soap makers, ecotourism operators, agro-ecologists and others
Exploring the Sensorial Embodiment of Class
Camilla Hoffmann Merrild, Peter Vedsted, and Rikke Sand Andersen
. Kirmayer ( 2008 ), ‘ Toward a Medical Anthropology of Sensations: Definitions and Research Agenda ’, Transcultural Psychiatry 45 , no. 2 : 142 – 162 . doi:10.1177/1363461508089763 10.1177/1363461508089763 Larsen , E. L. ( 2010 ), ‘ Community
Participatory Humanitarian Architecture in the Jarahieh Refugee Settlement, Lebanon
Riccardo Luca Conti, Joana Dabaj, and Elisa Pascucci
a shift in paradigms, resulting in the expansion of development discourses centered around community participation, self-reliance, and sociotechnical innovation to the humanitarian field ( Duffield 2018 ; see also Brun 2016 ). These changes have
Crafting a ‘Philosophy of Praxis’ into a ‘Community of Resistance’
and organise community participation in the appraisal. I was directed to lead it. Health Department administrators selected the Roundtable members. Three of the twelve members, including myself, my manager and the Environmental Health Director, were