By Kristin Kuutma (auth.), Lourdes Arizpe, Cristina Amescua (eds.)
A decade after the approval of the UNESCO 2003 conference for the Safeguarding of Intangible Cultural history (ICH), the idea that has won extensive attractiveness on the neighborhood, nationwide and overseas degrees. groups are spotting and celebrating their Intangible historical past; governments are devoting vital efforts to the development of nationwide inventories; and anthropologists and execs from various disciplines are forming a brand new box of research. the 10 chapters of this ebook contain the peer-reviewed papers of the 1st making plans assembly of the foreign Social technological know-how Council’s fee on study on ICH, which was once held on the Centro nearby de Investigaciones Multidisciplinarias (UNAM) in Cuernavaca, Mexico in 2012. The papers are in keeping with fieldwork and direct involvement in assessing and reconceptualizing the results of the UNESCO conference. The file in Appendix 1 highlights the details raised throughout the sessions.
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Extra info for Anthropological Perspectives on Intangible Cultural Heritage
This flow of cultural knowledge was made possible because of the cultural policy sustained by the Mexican government throughout the twentieth century. Its main tenet was that culture, in general, is a public good. 7 In recent years the ‘right to culture’ has been inserted into the Mexican constitution. 2 The Dance of the Malinches: A Pluricultural Celebration A third example may help to clarify the issue of pluriculturality in intangible cultural heritage. This is the totally original event of the ‘Danza de las Malinches’ of Tlacotepec.
The original Tlayacapan Chinelo costume was a simple white gown embroidered with blue lace, and the headdress included, initially, vases of flowers and later faces and symbols, all embroidered with beads. Several years later, in the same Tlahuica6 micro-region, cultural practitioners in the neighbouring village of Tepoztlán also took up the Chinelo dance, and made it quite famous by including it in their annual town festival honouring Ce Acatl Tepiltzin Quetzalcoatl, a Meso-American historic and mythical figure, on 8 September.
While historical and anthropological data and research may assist in clarifying questions of cultural boundaries, a much more complex model is needed to explain the dynamics of cultural borrowings or exchanges. A complex methodological question is: how can the singularity of a given cultural practice be mapped out, in local and micro-regional terms, so that all neighbouring representations are given proper recognition? What happens when two or more villages claim to be the site of origin of a celebration?
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