Public folklore dialogism and critical heritage studies

Baron, Robert B.

doi:10.1080/13527258.2016.1150320

Cited by 20 publications

(12 citation statements)

References 27 publications

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“…Critical voices have become louder as debates on how to map and safeguard ICH in practice have taken place in various settings, but the debate on the "heritage process" has been ongoing for decades. Numerous scholars have pointed out that the political processes and debate surrounding the "safeguarding of cultural heritage" are frequently based on anachronistic understandings of culture, long rejected as "ideologically infested" and theoretically incoherent within the academic disciplines engaged in various fields of cultural studies (a far from extensive list includes: Adell, Tauschek, Bortolotto, Bendix, 2015;Assmann, 1995;Baron, 2016;Bendix, 1997;Foster, Gilman, Eds., 2015;Hafstein, 2009Hafstein, , 2018Harrison, 2013;Kirshenblatt-Gimblett, 1988Kurin, 2004;Kuutma, 2019;Leimgruber, 2010;Noyes, 2006Noyes, , 2012Ronström, Drakos, Engman, Eds., 2013;Smith, 2006;Smith, Agakawa, 2009;Zhang, Smith, 2019).…”

Section: Background Inventorying Ich In the Faroe Isl Andsmentioning

confidence: 99%

“…I am aware that there can be no final answers on how to best face up to the challenge, and that the dilemma has been framed as an unnecessarily antagonistic divide between "critical heritage scholars" and "public folklorists" as discussed by Robert Baron in his article from 2016. Baron suggests that both sides of the divide could learn from each other in order to get the most out of the Convention, benefitting both "communities" and scholarly fields (Baron, 2016). Baron comes to the, to me, somewhat surprising conclusion: that the main reason for the lack of general use of the insights and experiences built up over many decades of public folklore experience in the US within the safeguarding efforts of the UNESCO organization is due to the failure of the US to commit to the Convention.…”

Section: On C Lu Sionmentioning

confidence: 99%

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“Reluctant Gatekeeper of the National Inventory” – a Case Study of the Formation of the Faroese Inventory of ICH

Árnadóttir

2021

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As the Faroe Islands ratified the 2003 UNESCO Convention in 2018 and immediately began to develop a National Inventory, the Faroese Ministry of Culture appointed “expert” representatives of the National Museum and the University of the Faroese Islands for a small assisting committee tasked with assessing and possibly editing proposals for the inventory. The present article is based on reflections from an insider perspective of the process, as the author is one of the members participating in the preparations. The various “candidates” submitted for the inventory are presented and discussed in relation to the analyses of the parliament debates preceding the ratification and media coverage before and after the Convention was passed in the Faroese Parliament. How and by whom is the inventory formed in theory and in practice? What is the appropriate role of scholars in the process? The article suggests that the participation of academic experts as “gatekeepers” of inventories can be used to lend credibility of specific selections of intangible cultural heritage worthy of safeguarding within a particular national community. This is problematic from an academic point of view, since scholars can easily get tangled up in essentialist and outdated understandings of national culture as they enter a stage operating by different objectives than the academic discourse of critical enquiry.

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Section: Background Inventorying Ich In the Faroe Isl Andsmentioning

confidence: 99%

Section: On C Lu Sionmentioning

confidence: 99%

“Reluctant Gatekeeper of the National Inventory” – a Case Study of the Formation of the Faroese Inventory of ICH

Árnadóttir

2021

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“…Where notions of co-production sometimes tend to emphasise a molding of perspectives into a single outcome (in other words, 'the' research or 'the' exhibition), we argue that co-production in a dialogic vein enables distinctions to be maintained, alternative views to be respected and a position from which diversity of outcomes may be welcomed. Robert Baron (2016) locates a tradition of dialogism within public folklore as a discipline in North America in the way that oral history and other performative aspects of culture have led folklorists to maintain a wide range of voices in their research rather than attempting to combine into a single authoritative account. Drawing on examples from the Smithsonian Folklife Festival and other public arts events, he writes: 'Dialogically constructed modes of presentation mutually engage folklorists, community members and audiences in representations of heritage to the public' (Baron, 2016: 593).…”

Section: Dialogical Approachesmentioning

confidence: 99%

Introduction: heritage as community research

Vergunst¹,

Graham²

2019

Heritage as Community Research

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This introductory chapter provides an overview of heritage as community research. Many scholars have explored how discursive processes shape the past and how the past is understood in the present, deconstructing the ‘Authorised Heritage Discourse’ of professional museums and official heritage sites. From the point of view of the communities involved with heritage through research, it is not simply about discursively arguing against a mainstream interpretation of the past, but about making their own way into an exploration of the past. While the cases in this book function on the ‘local’ level in one sense, they are considerably more than just local history. Instead, they locate what may be much broader processes in specific situations of places and people. Framing this work as ‘inquiry’ draws attention to the ways in which ‘ways of knowing’ are also ways of acting in the world, ways of creating change and using the past for future-making.

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“…These series are used to solve the various problems and difficulties well and correctly and recognized as national achievement [5,6]. Therefore, it must be well reserved [7], e.g. law protection [8].…”

Section: Introductionmentioning

confidence: 99%

Local Wisdom Story of Baridin-Ratminah and Saidah-Saeni

Rozak¹,

Rahayu²,

Mascita³

2019

Proceedings of the International Symposium on Social Sciences, Education, and Humanities (ISSEH 2018)

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This research describe local wisdom values contained in these two folklore they are Baridin and Ratminah from Cirebon and Saidah and Saeni from Indramayu. Local wisdom is a set of knowledge and experiences which had good value that used to solve the problems in a certain society. Descriptive qualitative method has been used in this research. Procedures that has been used through this method are observe, analyze, describe, and conclude the local wisdom values that contained in those two folklore. They are 1) Baridin and Ratminah folklore contained: a) hedonism value, is the joy of readers values to the folklore. b) cultural value, is a belief towards mystical things. c) religious moral ethics value, is good behaviour to another people, poverty does not make kufr, not achieving something through the wrong way. d) practical value, do not be arrogant, do not be vengeful, being an introspective person; 2) Saidah and Saeni folklore contained: a) hedonism value, the joy of readers because this folklore contained amusement (entertainment). b) cultural value, is a belief towards mystical things. c) religious moral ethics value, life is spinning, should be fair, have to survive in life. d) practical values are, love each other, respect each other, and forgive each other.

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Public folklore dialogism and critical heritage studies

Cited by 20 publications

References 27 publications

“Reluctant Gatekeeper of the National Inventory” – a Case Study of the Formation of the Faroese Inventory of ICH

“Reluctant Gatekeeper of the National Inventory” – a Case Study of the Formation of the Faroese Inventory of ICH

Introduction: heritage as community research

Local Wisdom Story of Baridin-Ratminah and Saidah-Saeni

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