{"id":1297,"date":"2019-05-02T17:02:35","date_gmt":"2019-05-02T16:02:35","guid":{"rendered":"https:\/\/worlddanceheritage.org\/?p=1297"},"modified":"2024-11-20T11:55:25","modified_gmt":"2024-11-20T11:55:25","slug":"tangible-vs-intangible-critique","status":"publish","type":"post","link":"https:\/\/worlddanceheritage.org\/tangible-vs-intangible-critique\/","title":{"rendered":"Tangible vs Intangible Divide Critique (3.2)"},"content":{"rendered":"\n<figure class=\"wp-block-image aligncenter size-full\"><a href=\"https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate.jpg\"><img data-src=\"https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate.jpg\" data-srcset=\"https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate.jpg 560w, https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate-300x169.jpg 300w\" decoding=\"async\" width=\"560\" height=\"315\" src=\"data:image\/gif;base64,R0lGODlhAQABAIAAAAAAAP\/\/\/yH5BAEAAAAALAAAAAABAAEAAAIBRAA7\" alt=\"The debate over what is tangible versis intangible heritage.\" class=\"wp-image-1329 lazyload\"  sizes=\"(max-width: 560px) 100vw, 560px\" \/><noscript><img decoding=\"async\" width=\"560\" height=\"315\" src=\"https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate.jpg\" alt=\"The debate over what is tangible versis intangible heritage.\" class=\"wp-image-1329\" srcset=\"https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate.jpg 560w, https:\/\/worlddanceheritage.org\/wp-content\/uploads\/2019\/05\/tangible-intangible-debate-300x169.jpg 300w\" sizes=\"(max-width: 560px) 100vw, 560px\"><\/noscript><\/a><\/figure>\n\n\n\n<div id=\"ez-toc-container\" class=\"ez-toc-v2_0_88 counter-hierarchy ez-toc-counter ez-toc-grey ez-toc-container-direction\">\n<p class=\"ez-toc-title\" style=\"cursor:inherit\">Table of Contents<\/p>\n<label for=\"ez-toc-cssicon-toggle-item-6ab5bb730efb8\" class=\"ez-toc-cssicon-toggle-label\"><span class=\"\"><span class=\"eztoc-hide\" style=\"display:none;\">Toggle<\/span><span class=\"ez-toc-icon-toggle-span\"><svg style=\"fill: #999;color:#999\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" class=\"list-377408\" width=\"20px\" height=\"20px\" viewBox=\"0 0 24 24\" fill=\"none\"><path d=\"M6 6H4v2h2V6zm14 0H8v2h12V6zM4 11h2v2H4v-2zm16 0H8v2h12v-2zM4 16h2v2H4v-2zm16 0H8v2h12v-2z\" fill=\"currentColor\"><\/path><\/svg><svg style=\"fill: #999;color:#999\" class=\"arrow-unsorted-368013\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\" width=\"10px\" height=\"10px\" viewBox=\"0 0 24 24\" version=\"1.2\" baseProfile=\"tiny\"><path d=\"M18.2 9.3l-6.2-6.3-6.2 6.3c-.2.2-.3.4-.3.7s.1.5.3.7c.2.2.4.3.7.3h11c.3 0 .5-.1.7-.3.2-.2.3-.5.3-.7s-.1-.5-.3-.7zM5.8 14.7l6.2 6.3 6.2-6.3c.2-.2.3-.5.3-.7s-.1-.5-.3-.7c-.2-.2-.4-.3-.7-.3h-11c-.3 0-.5.1-.7.3-.2.2-.3.5-.3.7s.1.5.3.7z\"\/><\/svg><\/span><\/span><\/label><input type=\"checkbox\"  id=\"ez-toc-cssicon-toggle-item-6ab5bb730efb8\" checked aria-label=\"Toggle\" \/><nav><ul class='ez-toc-list ez-toc-list-level-1 ' ><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-1\" href=\"https:\/\/worlddanceheritage.org\/tangible-vs-intangible-critique\/#What_is_Intangible_Heritage\" >What is Intangible Heritage<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-2\" href=\"https:\/\/worlddanceheritage.org\/tangible-vs-intangible-critique\/#Intangible_When_Used_with_Heritage\" >Intangible When Used with Heritage<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-3\" href=\"https:\/\/worlddanceheritage.org\/tangible-vs-intangible-critique\/#ICH_and_Folklore\" >ICH and Folklore<\/a><\/li><li class='ez-toc-page-1 ez-toc-heading-level-2'><a class=\"ez-toc-link ez-toc-heading-4\" href=\"https:\/\/worlddanceheritage.org\/tangible-vs-intangible-critique\/#ICH_versus_Activities_Definitions\" >ICH versus Activities Definitions<\/a><\/li><\/ul><\/nav><\/div>\n<h2 class=\"wp-block-heading\"><span class=\"ez-toc-section\" id=\"What_is_Intangible_Heritage\"><\/span>What is Intangible Heritage<span class=\"ez-toc-section-end\"><\/span><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The <a href=\"https:\/\/worlddanceheritage.org\/history-unesco-ich-definitions\/\">2003 UNESCO Convention<\/a> (2003, p. 2) calls intangible all heritage that is based on \u2018practices, representations, expressions, knowledge, skills\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the same definition includes \u2018the instruments, objects, artifacts and cultural spaces associated therewith\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">These elements are indeed tangible (according to the below dictionary definition of tangible).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Even without mentioning the human body as a vessel for cultural practices, labeling heritage intangible is problematic.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the leading online dictionaries of the English language, intangible means that it cannot be physically touched, from the Latin <em>tangere<\/em>, to touch (<em><a rel=\"noreferrer noopener\" aria-label=\"Collins English Dictionary (opens in a new tab)\" href=\"https:\/\/www.collinsdictionary.com\/dictionary\/english\/intangible\" target=\"_blank\">Collins English Dictionary<\/a> &#8211; intangible<\/em>, 2014; <em><a rel=\"noreferrer noopener\" aria-label=\"Oxford Dictionaries (opens in a new tab)\" href=\"https:\/\/en.oxforddictionaries.com\/definition\/intangible\" target=\"_blank\">Oxford Dictionaries<\/a> &#8211; intangible<\/em>, 2014; <em>Cambridge Dictionaries Online &#8211; British English definition of \u201cintangible\u201d<\/em>, 2014; <em><a href=\"https:\/\/www.macmillandictionary.com\/dictionary\/british\/intangible\" target=\"_blank\" rel=\"noreferrer noopener\" aria-label=\"Macmillan Dictionary (opens in a new tab)\">Macmillan Dictionary<\/a> &#8211; intangible &#8211; definition<\/em>, 2014). This is the meaning adopted in this thesis.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><span class=\"ez-toc-section\" id=\"Intangible_When_Used_with_Heritage\"><\/span>Intangible When Used with Heritage<span class=\"ez-toc-section-end\"><\/span><\/h2>\n\n\n\n<p class=\"has-very-light-gray-background-color has-background wp-block-paragraph\">The word intangible with reference to heritage though, is problematic \u2018because of the polarities implied by the notions of tangible\/intangible, which insert a false distinction, in the form of a binary opposition, between the material and immaterial elements of culture\u2019 (<a href=\"https:\/\/worlddanceheritage.org\/living-heritage\/\">Lo Iacono and Brown, 2016, p. 85<\/a>).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bakka (2015) argues that the text of the Convention was not meant to be analytically dissected by academics, but rather to be workable in real life, in political terms, and in terms of people\u2019 daily lives.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He adds (ibid.) that the term intangible should not be interpreted literally as \u2018immaterial\u2019 and that the focus of the 2003 Convention is not the tangible\/intangible divide, but rather the concept of \u2018practice\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bakka (ibid.) posits that the 1972 and the 2003 Conventions, rather than keeping tangible and intangible apart, are simply two different paradigms. Bakka (2015, p. 138) identifies \u2018the first a paradigm for <em>preserving, seeing, experiencing and understanding monuments<\/em> in contrast to the second paradigm &#8211; <em>for keeping up and living with practices<\/em>\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, he concludes (2015, p. 139):<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">The paradigm of the 2003 Convention starts with the question, is there a practice to be safeguarded? If there is, all relevant elements &#8211; material and immaterial &#8211; will be dealt with. If there are only material elements at hand, but no practice still in function can be spotted, the material elements are not relevant for the 2003 paradigm.<\/p>\n<cite>Bakka (2015)<\/cite><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Although in practical terms Bakka\u2019s argument seems to settle the question, the theoretical concerns raised so far and their implications seem to be too many and too conspicuous to be ignored.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Gore and Grau (2014, p. 122) (dance anthropologists and academic leaders for the <a aria-label=\"Choreomundus International Masters in Dance Knowledge (opens in a new tab)\" href=\"https:\/\/www.ntnu.edu\/studies\/choreomundus\" target=\"_blank\" rel=\"noreferrer noopener\">Choreomundus International Masters in Dance Knowledge<\/a>, Practice, and Heritage) argue that the distinction between tangible and intangible in heritage is arbitrary.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In the wider field of cultural heritage, many scholars raise concerns about this distinction. Naguib (2013) argues that tangible and intangible aspects of heritage are tightly interwoven as (2008, p. 278) \u2018concrete objects evoke historical events, ways of life, social structures and practices, religious systems and beliefs\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Isar (2011, p. 49) posits that \u2018all monuments, sites, and artifacts embody intangible components such as spiritual values, symbols, and meanings, together with the knowledge and the know-how of craftsmanship and construction\u2019.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><span class=\"ez-toc-section\" id=\"ICH_and_Folklore\"><\/span>ICH and Folklore<span class=\"ez-toc-section-end\"><\/span><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Kirshenblatt-Gimblett (2004), comments that there is increasing awareness of the arbitrariness of the distinction between UNESCO\u2019s natural, tangible and intangible lists.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kirshenblatt-Gimblett adds that ICH is not a new invention but it was originally called folklore. She argues that this change in nomenclature reflects a mentality shift. She states that:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">The earlier folklore model supported scholars and institutions to document and preserve a record of disappearing traditions. The most recent model seeks to sustain a living, if endangered, tradition by supporting the conditions necessary for cultural reproduction. This means according value to the \u2018carriers\u2019 and \u2018transmitters\u2019 of oral traditions, as well as to their habitus and habitat. . . . Like tangible heritage, intangible heritage is culture, like natural heritage, it is alive.<\/p>\n<cite>Kirshenblatt-Gimblett (2004, p.53)<\/cite><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><span class=\"ez-toc-section\" id=\"ICH_versus_Activities_Definitions\"><\/span>ICH versus Activities Definitions<span class=\"ez-toc-section-end\"><\/span><\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Howard (2010) also struggles with the idea of ICH, preferring the word \u2018activities\u2019 to refer to what UNESCO calls ICH.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">He states, \u2018I prefer the concept of activities, as food and drink, for example, are quite tangible, though not easy to conserve, and in this case it is the continuance of the activity that is sought\u2019 (Howard, 2010, p. 4). Similarly, Smith and Akagawa (2008, p. 6) \u2018question the . . . utility of polarising debate between \u2018tangible\u2019 and \u2018intangible\u2019 heritage.<\/p>\n\n\n\n<p class=\"has-very-light-gray-background-color has-background wp-block-paragraph\">Heritage only becomes \u2018heritage\u2019 when it becomes recognizable within a particular set of cultural or social values, which are themselves \u2018intangible\u2019. Smith (2006, p. 3) goes further, arguing that the in\/tangible binary sustains an \u2018authorized heritage discourse\u2019 which privileges objects over people and practices, commenting, \u2018all heritage is intangible. . . . However, I am not dismissing the tangible or pre-discursive, but simply deprivileging and denaturalizing it as the self-evident form and essence of heritage\u2019.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Conversely, Skounti (2008, p. 77) contends that:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\">Pure immateriality is a fiction. . . . There is . . . a material dimension to every element of intangible heritage: the human brain and body that detain it, the book that retains a trace of it, the audiovisual material that captures its sound or image.<\/p>\n<cite>Skounti (2008)<\/cite><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\"><\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><a href=\"http:\/\/ahmedskounti.weebly.com\/uploads\/7\/4\/0\/8\/7408619\/the_authentic_illusion_in_intangible_heritage_routledge_2009.pdf\" target=\"_blank\" rel=\"noreferrer noopener\" aria-label=\"Skounti (opens in a new tab)\">Skounti<\/a> is one of the very few experts in the field of heritage who mentions the human body as involved in heritage.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Conversely, in the dance field, the human body is central. The next section will expand on the missing body in cultural heritage.<\/p>\n\n\n\n<p class=\"has-vivid-red-color has-white-background-color has-text-color has-background wp-block-paragraph\"><strong>Next Page &gt;&gt; <span style=\"text-decoration: underline;\"><a href=\"https:\/\/worlddanceheritage.org\/missing-body-heritage-studies\/\">Embodiment and the missing body in heritage studies<\/a><\/span>.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Tangible vs intangible cultural heritage. What is the meaning of intangible in the context of heritage and is there really a tangible vs intangible divide?<\/p>\n","protected":false},"author":2,"featured_media":1329,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[18],"tags":[],"class_list":["post-1297","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-framwork"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.5 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Tangible vs Intangible Cultural Heritage. Definitions and Critique.<\/title>\n<meta name=\"description\" content=\"Tangible vs intangible cultural heritage. 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