Seventh Session of the Intergovernmental Committee held at UNESCO HQ
(Dec.03-07, 2012, Paris, France)
The seventh session of the Intergovernmental Committee for the Safeguarding of Intangible Cultural Heritage, is held at UNESCO Headquarters in Paris, France from 3 to 7 December 2012, as the representative of UNESCO in the ICCN General Assembly mentioned periodic reports on the implementation of the 2003 convention will be discussed during in this meeting which including 16 new periodic reports which were submitted by Belarus, Croatia, Egypt, Gabon, Latvia, Lithuania, Mali, Mexico, Mongolia, Nigeria, Pakistan, Peru, Republic of Korea, Seychelles, Syrian Arab Republic and Viet Nam; with evaluating the report of these state parties it can be shown that they have a great variety of contexts, with differences related to political and social structures, geographical and environmental factors and other issues and several reporting States have revised existing legislation, enacted new legislation or are in the process of doing so subsequent to becoming Parties. In some cases, a common institutional arrangement for safeguarding ICH is for an overall cultural policy body to implement its safeguarding and management through a cultural heritage directorate or similar body; in other cases, a specialist committee is set up. In some countries, on-the-ground safeguarding activities and even policy-making are decentralized to a lower administrative authority.
Fortunately with regard to the institutional framework, several different NGOs and civil society organizations are now clearly acknowledged by different States Parties.
• A further directly related issue concerns the need for guidelines or a code of ethics for the conduct of research in and collection of ICH and related knowledge and practices and also a question concerns the treatment of ICH-related knowledge, skills, practices, performances that have the character to give rise to moral and/or economic benefits for their creators, inventors and/or users.
• The access that communities have to documentation relating to their own intangible cultural heritage and that of others is mentioned; however, in most cases, the means described (electronic databases, web portals, library or archival research, etc.) may not reach remote or socially marginalized groups.
• Although the relationship between tourism and elements of the intangible cultural heritage is noted in one or two reports, this is no doubt an important issue in many other countries. In the case of certain elements, this is a particularly difficult issue since the heritage is created, held, enacted or transmitted by communities their relationship with tourism is a complex one – in some cases they may wish to encourage visitors for the economic benefits this brings, in others they may wish to protect a secret and/or sacred element while, in yet others, they may wish to find a middle path between the two.
• The majority of reporting States have referred to festivals and performances (including those organized specifically for tourists) as a leading approach to the promotion and transmission of ICH.
• Several elements of intangible cultural heritage are intimately connected with the physical environment and its natural resources and it would be interesting for reporting Parties to provide information on how safeguarding these elements interacts with environmental protection measures.
• The role of intangible cultural heritage in fostering sustainable development is well covered.
• In the case of the intangible cultural heritage of indigenous populations and ethnic, cultural or religious minorities, the ways in which the human rights of indigenous people and minorities interact with the safeguarding measures are also an important question to be brought to the Committee’s attention in periodic reports.
• Although non-formal means of transmitting ICH knowledge and skills are detailed in several reports, there is insufficient information on such questions as: how these are perceived and recognized by the community and general public; how formal schooling is influenced by non-formal education, whether elders are losing their traditional role in contemporary society (and why); and the relationship between education (formal and non-formal) and orality.
• Several reporting States mention the lack of financial resources for safeguarding measures and, in particular, the inventorying process, but in general specific details of how safeguarding and management activities are funded are insufficient.
• A theme that emerges in several reports is the importance of language as the vehicle for performing and particularly for transmitting ICH, especially in societies where transmission and expression is still mainly through oral modes.
Fortunately with regard to the institutional framework, several different NGOs and civil society organizations are now clearly acknowledged by different States Parties.
• A further directly related issue concerns the need for guidelines or a code of ethics for the conduct of research in and collection of ICH and related knowledge and practices and also a question concerns the treatment of ICH-related knowledge, skills, practices, performances that have the character to give rise to moral and/or economic benefits for their creators, inventors and/or users.
• The access that communities have to documentation relating to their own intangible cultural heritage and that of others is mentioned; however, in most cases, the means described (electronic databases, web portals, library or archival research, etc.) may not reach remote or socially marginalized groups.
• Although the relationship between tourism and elements of the intangible cultural heritage is noted in one or two reports, this is no doubt an important issue in many other countries. In the case of certain elements, this is a particularly difficult issue since the heritage is created, held, enacted or transmitted by communities their relationship with tourism is a complex one – in some cases they may wish to encourage visitors for the economic benefits this brings, in others they may wish to protect a secret and/or sacred element while, in yet others, they may wish to find a middle path between the two.
• The majority of reporting States have referred to festivals and performances (including those organized specifically for tourists) as a leading approach to the promotion and transmission of ICH.
• Several elements of intangible cultural heritage are intimately connected with the physical environment and its natural resources and it would be interesting for reporting Parties to provide information on how safeguarding these elements interacts with environmental protection measures.
• The role of intangible cultural heritage in fostering sustainable development is well covered.
• In the case of the intangible cultural heritage of indigenous populations and ethnic, cultural or religious minorities, the ways in which the human rights of indigenous people and minorities interact with the safeguarding measures are also an important question to be brought to the Committee’s attention in periodic reports.
• Although non-formal means of transmitting ICH knowledge and skills are detailed in several reports, there is insufficient information on such questions as: how these are perceived and recognized by the community and general public; how formal schooling is influenced by non-formal education, whether elders are losing their traditional role in contemporary society (and why); and the relationship between education (formal and non-formal) and orality.
• Several reporting States mention the lack of financial resources for safeguarding measures and, in particular, the inventorying process, but in general specific details of how safeguarding and management activities are funded are insufficient.
• A theme that emerges in several reports is the importance of language as the vehicle for performing and particularly for transmitting ICH, especially in societies where transmission and expression is still mainly through oral modes.
• Another issue that would certainly deserve fuller explanation is the question of change in the form of an intangible cultural heritage element to make it more attractive to young people, for example.
• Certain sensitive issues have also arisen with regard to different States’ experiences of implementing the Convention, such as the potential danger to the continued practice of intangible cultural heritage posed by the introduction of new religions or by religious intolerance towards other belief systems. Second, several of the inscribed elements described are either exclusively male or female in terms of their practitioners or have very clearly defined gender roles; although this may not be intrinsically contradictory to fundamental principles of non-discrimination and equality, it is worth considering. Third, communities and groups may wish to promote and seek recognition for diverse practices that challenge the definition of what can be considered as ICH for the purposes of the Convention. And The Committee will be examining all these issues at its coming sessions.
• Certain sensitive issues have also arisen with regard to different States’ experiences of implementing the Convention, such as the potential danger to the continued practice of intangible cultural heritage posed by the introduction of new religions or by religious intolerance towards other belief systems. Second, several of the inscribed elements described are either exclusively male or female in terms of their practitioners or have very clearly defined gender roles; although this may not be intrinsically contradictory to fundamental principles of non-discrimination and equality, it is worth considering. Third, communities and groups may wish to promote and seek recognition for diverse practices that challenge the definition of what can be considered as ICH for the purposes of the Convention. And The Committee will be examining all these issues at its coming sessions.
ICCN Secretariat
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