The Paradox of Value Attribution in Intangible Cultural Heritage (ICH)

Introduction

Cultural heritage, a manifestation of society's cumulative knowledge, beliefs, and customs, goes beyond tangible artifacts and edifices. The preservation and interpretation of Intangible Cultural Heritage (ICH) traditions, rituals, stories, music, dance, and other non-physical facets of a cultural group's identity are equally vital. This essay aims to explore the complex process of defining and categorizing ICH, analyze the paradox of value attribution in ICH, and assess the effectiveness and limitations of current practices in preserving ICH. It uses the decolonization lens and the cultural iceberg model to make sense of these problems and to clarify perspectives. Employed in this paper are the case studies of the Ute Grandfather Tree, the Hikaye in Palestine, and Capoeira in Brazil to illustrate practical implications.

Defining and Categorizing ICH

Understanding ICH indeed necessitates a deep engagement with the fluidity and subjectivity inherent in cultural practices. It's an intricate matrix of accumulated wisdom, artistic expressions, rituals, and customs, ceaselessly mutating and evolving. As Lira and Amoda (2019) suggest, the construction of ICH is an ongoing process. It is not a static catalog that can be inventoried or archived but a dynamic entity that mirrors the rich diversity of human cultures, their identity, and their relationship with their environment. Kurin (2004) supports this viewpoint in his work, emphasizing that ICH is intrinsically "dynamic and changing, not static and timeless" (p. 66). He further highlights the 'invented' nature of traditions, suggesting that traditions are continually created and recreated to respond to changing societal circumstances. Pereira Roders and Van Oers (2011) also recognizes the active nature of ICH and the role communities play in its creation and recreation. She highlights the community as the primary steward and the driving force behind the sustenance of ICH. This interaction of communities with ICH underscores its fluid, ever-evolving nature.

Furthermore, studies by Deacon et al. (2004) argue that ICH doesn't exist in a vacuum; it's deeply rooted in the tangible world. Their work elucidates the profound linkages between the tangible and intangible elements of heritage, emphasizing that ICH gives meaning to objects, spaces, and landscapes, while the physical world shapes the ways ICH is enacted and expressed.

Yet, although these perspectives enrich our understanding, the challenge of defining ICH for preservation and safeguarding becomes evident. The effort to create universal categories for ICH can oversimplify and homogenize the immense diversity and fluidity of these practices. As Bortolotto (2011) has critically pointed out, the attempt to 'list' or 'classify' ICH can inadvertently lead to freezing and fossilizing these dynamic practices.

Still, the efforts to standardize and categorize ICH for preservation and safeguarding purposes often run into difficulties. The adoption of a universal ICH framework is problematic given the cultural diversity it seeks to capture. For instance, the Hikaye, an oral narrative tradition in Palestine, is deeply rooted in a unique socio-historical context that is distinct from other oral traditions worldwide. Therefore, trying to fit it into a broad category, such as 'oral narratives,' may result in oversimplification and loss of cultural specificity. One way to address this problem is to apply an appropriate lens to the issue. For that reason, the decolonization lens can help provide clarity.

Decolonization Lens

Decolonization, as a theoretical and practical approach, compels us to critically examine and confront the power structures that underpin the categorization, interpretation, and preservation of Intangible Cultural Heritage (ICH). This lens challenges the prevailing Eurocentric models and assumptions that have historically shaped the global heritage field, offering an opportunity to dismantle these structures and advance more inclusive, equitable, and contextually relevant practices.

The process of decolonizing ICH involves several interconnected layers (Schaepe et al., 2020). Firstly, it requires a reevaluation of how we define and categorize ICH. As noted earlier, existing categories, largely shaped by Western frameworks, often fail to capture the fluidity, diversity, and holistic nature of non-Western cultural practices. They can also inadvertently marginalize certain forms of ICH that do not conform to these Western-centric categories. Through a decolonization lens, we can strive to establish more inclusive and contextually relevant categorizations that reflect diverse cultural perspectives and experiences.

Secondly, decolonization challenges the processes of value attribution in ICH, which is the core paradox explored in this essay (Eichler, 2021). Value is not an inherent attribute of ICH; it's a socially constructed notion influenced by various factors, including power dynamics, cultural contexts, and historical experiences. In many instances, the values attributed to ICH are filtered through a Western lens, which often prioritizes certain forms of heritage over others. Decolonization pushes us to acknowledge and confront these power dynamics, fostering a more pluralistic understanding of value that respects and validates diverse cultural perspectives.

Thirdly, decolonization involves reclaiming agency in the interpretation and preservation of ICH. Often, decisions about what aspects of ICH are preserved, how they are interpreted, and who gets to make these decisions, are controlled by dominant groups, leading to the marginalization of other voices. Decolonization emphasizes the need to decentralize this power, giving aency back to the communities who are the custodians of the ICH (Eichler, 2021). This shift not only fosters more accurate and authentic interpretations of ICH but also empowers communities to assert their cultural rights and sovereignty.

Lastly, decolonization also invites a reassessment of the role of institutions in ICH preservation (Bortolotto, 2012). Museums, heritage organizations, and even UNESCO, while playing vital roles in preserving and promoting ICH, often operate within Western-centric paradigms. Decolonization encourages these institutions to critically interrogate their practices, ideologies, and relationships with communities, pushing for structural changes that align with decolonial principles.

Overall, decolonization provides a pathway to deconstruct and reconstruct the ways we engage with ICH. It prompts us to listen, learn, and respond to diverse cultural voices, challenge our assumptions, and strive for more equitable, inclusive, and respectful heritage practices. It doesn't provide easy solutions, but it illuminates the complexities, tensions, and possibilities inherent in the field of ICH preservation, ultimately enriching our understanding and appreciation of our shared cultural heritage.Top of Form

The Case of the Grandfather Tree

The case of the Ute 'Grandfather Tree' serves as a good example of the complicated nature of ICH, as it blurs the categories of natural, intangible, and cultural/built heritage. It also brings to the fore how conflicting cultural perspectives and beliefs can have tangible consequences on the preservation of heritage.

From the perspective of the Ute tribes and many indigenous cultures globally, the natural world and cultural world are intricately intertwined. There is no dichotomy between nature and culture; instead, they form a holistic system. The Ute Grandfather Tree is a prime example of this. The tree is not simply a natural resource; it is a vibrant embodiment of Ute cultural heritage, embodying their history, spirituality, and collective identity. Its designation as a 'Grandfather' underscores the belief in the tree's personhood and its rights to exist (Aikawa, 2004).

In contrast, the actions of the Delta County Historical Society echo the dominant Western perspective that separates nature from culture. The society perceived the tree as just an object, a piece of wood devoid of rights. This divergent view resulted in the abrupt end of a living entity that symbolized the cultural heritage of the Ute people. It vividly illustrates the epistemological barriers that can impede the understanding, communication, and protection of natural heritage resources (Cameron and Ross, 2007).

This case raises crucial questions about the categorization and valuation of heritage. It demonstrates that the conventional categories of heritage are neither universal nor neutral; they are culturally constructed and can exclude certain forms of heritage (Smith, 2006). In the context of ICH, it suggests that we need to consider more holistic and inclusive categorizations that recognize the interconnectedness of nature and culture, tangible and intangible, physical and spiritual.

It also reflects the paradox of value attribution in ICH. It shows that value is not an inherent attribute but a constructed notion, influenced by power dynamics, worldviews, and cultural contexts. The different values assigned to the 'Grandfather Tree' by the Ute tribes and the Historical Society reflect their distinct worldviews and cultural values. Thus, this case highlights the urgent need for intercultural dialogue and understanding in heritage preservation. It suggests that we need to listen to and learn from diverse cultural perspectives, particularly indigenous wisdom, to foster more inclusive and sustainable heritage practices (Waterton and Watson, 2013).

Capoeira

Capoeira is a vibrant Afro-Brazilian tradition that has evolved from a martial art practiced by enslaved Africans in Brazil into a symbol of Brazilian national identity and an emblem of Afro-Brazilian culture. This tradition, characterized by its dynamic blend of dance, music, and martial arts, encapsulates the paradox of value attribution in Intangible Cultural Heritage (ICH) and the complexities of preserving ICH in a globalized world.

During the colonial period and the early years of the Brazilian Republic, Capoeira was heavily stigmatized and repressed due to its associations with enslaved Africans and their descendants. It was often associated with criminality and disorder, reflecting the racial and social prejudices of the time (Downey, 2005). This perspective illustrates how value attribution in ICH is deeply intertwined with power dynamics. The dominant elites, who held the power to define and control cultural narratives, dismissed and criminalized Capoeira.

However, during the 20th century, societal attitudes towards Capoeira began to shift. As Brazil sought to forge a unified national identity that celebrated its racial and cultural diversity, Capoeira was reinterpreted as...

…involves continually reassessing and challenging our own biases, assumptions, and blind spots in our engagement with ICH. By doing so, we can work towards a more inclusive, equitable, and dynamic practice of ICH preservation.

The cultural iceberg model is a compelling metaphor to visualize the complexity of culture and its manifestations. According to this model, culture is like an iceberg: the part that can be seen above the water's surface represents observable cultural elements, such as language, food, literature, folklore, and dance. However, below the water's surface lies a much larger portion of the iceberg, representing less visible and more deeply ingrained cultural elements, like family roles, core values, notions of modesty, childrearing practices, pride, biases, beliefs, and assumptions.

Applying this odel to the discussion of Intangible Cultural Heritage (ICH) underlines the nuanced and layered nature of these cultural practices. It underscores the interplay between the visible and invisible aspects of culture and the challenges this poses for value attribution and preservation. For instance, in the case of Capoeira, the dance and music elements are highly visible and widely recognized. Yet, beneath these observable aspects lie a wealth of deeper cultural values and beliefs that may be less apparent. These include a legacy of resistance against oppression, a celebration of Afro-Brazilian identity and community, and complex notions of masculinity, power, and spirituality. Recognizing and appreciating these less visible aspects is crucial for a comprehensive understanding and authentic representation of Capoeira as an ICH.

Similarly, with Hikaye, the oral narratives represent the visible tip of the iceberg, while the underlying values, beliefs, gender roles, and family dynamics form the submerged part. The storytelling is more than a narrative tradition; it is a vehicle for transmitting cultural wisdom, social norms, and women's experiences. Therefore, preserving Hikaye is not only about keeping the stories alive but also about acknowledging and safeguarding the invisible cultural fabric that underpins them.

However, the cultural iceberg model also highlights the complexities and potential biases in the process of value attribution. Observable cultural practices may be more readily recognized and valued, while the less visible, deeply ingrained aspects may be overlooked or misunderstood, especially by outsiders or dominant cultural groups. The paradox of value attribution lies in this imbalance and the challenges it poses for preserving and interpreting ICH. To address this, we need to adopt a holistic approach that values both the visible and invisible aspects of ICH. This involves engaging with communities and practitioners, fostering cultural empathy and understanding, and challenging our biases and assumptions. In doing so, we can work towards a more inclusive, nuanced, and equitable approach to ICH preservation, one that respects the depth and diversity of cultural heritage, much like the vast unseen part of the cultural iceberg.

Likewise, the cutting down of the Grandfather Tree by the Delta County Historical Society epitomizes the paradox of value attribution discussed earlier. The society's decision reflects a value system that saw the tree as an object devoid of rights or intrinsic cultural value an assumption that clashed with the Ute people's perspective. Here, the submerged part of the iceberg the cultural beliefs and values of the Ute people was neglected and violated, leading to cultural harm and loss. This incident underscores the necessity of recognizing and respecting the less visible, intangible aspects of heritage, whether cultural or natural. It reminds us of the importance of communication, mutual understanding, and respect for diverse cultural perspectives in heritage preservation. Above all, it emphasizes the need for an inclusive approach to value attribution that acknowledges and respects the full depth and complexity of cultural heritage, much like the unseen depth of the cultural iceberg.

Applying a decolonizing lens to this case highlights the need to challenge and reconfigure power dynamics in heritage preservation. It requires us to question dominant value systems and practices, recognize Indigenous rights and sovereignty, and foster dialogue and collaboration with Indigenous communities. This approach can help ensure a more equitable, respectful, and sustainable future for all forms of cultural heritage.

Conclusion

ICH preservation is not merely about safeguarding traditions; it's about protecting the cultural diversity that makes our shared human experience rich and complex. However, the paradox of value attribution, the challenges of categorization, and the limitations of current preservation practices present significant hurdles. The future of ICH preservation may lie in more inclusive practices that recognize the inherent subjectivity in value attribution, the dynamic nature of cultural practices, and the need for equitable resource distribution. Further, the use of innovative technologies and methods to capture the living essence of ICH, like virtual reality or experiential storytelling, might offer ways to overcome current limitations. But perhaps most importantly, we must remember that preserving…