Published: September 12, 2015 1:40 am On: Art & Culture
Kai Weise
BAGAN: A workshop on Intangible Heritage
that took place in Bagan Myanmar raised some basic questions on the value of
the intangible. What is intangible cultural heritage? Even though the 2003
UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage
(ICH) defines ICH, it is hardly clear what it really is and especially how we
are to grasp this ethereal determinant of culture.
The
intangible is in constant flux as it adapts to changing circumstances. It is in
minds of humans that intangible heritage exists in the form of knowledge.
Through skills derived by the human body it is possible to express intangible
heritage. The knowledge and skills are passed down from generation to
generation and each generation will add, amend, elaborate or remove aspects as
communities develop and change. This process ensures that communities retain
their own identity whereby ensuring the overall safeguarding of cultural
diversity.
The 2003
Convention defines five domains of ICH which are (1) oral tradition, (2)
performing arts such as traditional music, dance and theatre, (3) social
practices, rituals and festive events, (4) knowledge and practices concerning
nature and the universe and (5) traditional craftsmanship. The convention’s
goals are to safeguard intangible cultural heritage while ensuring its respect,
raising awareness on its importance and providing assistance to do so.
Safeguarding would mean “to ensure the long-term viability of intangible
heritage within communities and groups”. There is no definition provided for
‘community’ since the understanding of what a community is may vary from case
to case. It is, however, necessary for communities to respect each other’s
differences while conforming to internationally acknowledged principles of
human rights.
The 1972
UNESCO Convention Concerning the Protection of the World Cultural and Natural
Heritage addresses intangible heritage in a slightly different manner. As a
convention that is concerned with immovable tangible heritage, the value of the
intangible heritage lies in its association with the site. Both Kathmandu
Valley and Lumbini were inscribed on the World Heritage List based on their
associative value to the intangible. The nomination dossier states that the
Kathmandu valley “is tangibly associated with the unique coexistence and
amalgamation of Hinduism and Buddhism with animist rituals and Tantrism. The
symbolic and artistic values are manifested in the ornamentation of the
buildings, the urban structure and often the surrounding natural environment,
which are closely associated with legends, rituals and festivals”.
Great
expectations are placed on intangible heritage as the vehicle for cultural
continuity. This can be the means of unifying communities and creating resilient
societies. It is especially evident after a major disaster such as the recent
earthquake that communities resort to their cultural roots to provide strength
and reassurance for their healing and rehabilitation. The fervour with which
the festivals are celebrated with people singing and dancing through the rubble
strewn streets shows their will to ensure continuity.
The
rehabilitation and reconstruction of the monuments will only be possible if we
have knowledgeable and skilled artisans. The master crafts-persons must be
identified and acknowledged. They must be seen as ‘living national treasures’
as the Japanese do for ‘keepers of important intangible cultural properties’.
The system of apprenticeship must be expanded to ensure that sufficient artisans
are trained to allow for the restoration of the tangible heritage.
The
rehabilitation of our cultural sites will depend more on the strength of the
intangible than that of the tangible heritage. We talk of strengthening the
monuments to withstand the impact of earthquakes. There are misconceived ideas
floating around promoting the use of modern technology and materials to ensure
resilient structures. Over time it is not the structures that will persist.
Cultural continuity can only be ensured through the knowledge and skills of the
community being passed on from generation to generation.
The author is an architect and can be contacted through paharnepal@hotmail.com
The author is an architect and can be contacted through paharnepal@hotmail.com
A version of
this article appears in print on September 12, 2015 of The Himalayan Times.
