Journal articles: 'Indigenous heritage'

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Jansen, Maarten E. R. G. N. "Indigenous Literary Heritage." Latin American Research Review 50, no. 2 (2015): 239–47. http://dx.doi.org/10.1353/lar.2015.0023.

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Roy, Loriene. "Indigenous cultural heritage preservation." IFLA Journal 41, no. 3 (September 28, 2015): 192–203. http://dx.doi.org/10.1177/0340035215597236.

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Porsanger, Jelena, and Pirjo Kristiina Virtanen. "Introduction—a holistic approach to Indigenous peoples’ rights to cultural heritage." AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (December 2019): 289–98. http://dx.doi.org/10.1177/1177180119890133.

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This introductory article examines key issues related to Indigenous conceptualisations of cultural heritage, especially intergenerational aspects, Indigenous concepts of time, Indigenous knowledge, heritage language, and relationships with the environment. It urges to reflect on how these aspects are integrated when legal mechanisms protecting and promoting Indigenous cultural heritage have been designed and developed. The article also discusses the ability to form resistance through Indigenous cultural heritage. Our examples, which primarily come from the Sámi and also from global Indigenous perspectives, all point to the importance of a holistic approach to guarantee Indigenous peoples’ rights to their cultural heritage. Finally, we discuss the crucial role of research and appropriate research methodologies in contributing to better protection of Indigenous cultural heritage.

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Moisala, Pirkko. "Heritagization of Tamu music—from lived culture to heritage to be safe-guarded." AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (November 28, 2019): 321–29. http://dx.doi.org/10.1177/1177180119890135.

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This article studies the heritagization of Tamu (Nepal) music, between 1975 and 2016. It describes how some musical genres are chosen to be “heritage,” the icons of Tamu distinctiveness and pride. At the same time, traditional Tamu music loses some of its social, religious and economic groundings. The main focus here is on one village, many inhabitants of which have moved to live in diaspora for economic survival. In addition, this article examines how the Internet works as a site of presenting music heritage, expressing belonging and nostalgia. Currently, Tamu organizations work for preserving their cultural heritage. They promise to repair some of the damage caused to Sino-Tibetan (also called Mongolian) Indigenous groups by internal Hinduistic colonialism in Nepal. Heightened demands for Indigenous rights expressed by parties and organizations, such as Nepal Federation of Indigenous Nationalities, established in 2002, have also promoted the urge to safeguard Indigenous intangible heritages.

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Wang, Shu-Li. "Museums, heritage and the politics of pursuing indigenous rights in Taiwan." Asian Education and Development Studies 8, no. 4 (October 7, 2019): 474–84. http://dx.doi.org/10.1108/aeds-06-2018-0104.

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Purpose The purpose of this paper is to trace the development of indigenous heritage rights in Taiwan. It examines how this pursuit is intertwined with the global indigenous movement, national political interests and rising local cultural awareness. Design/methodology/approach This paper focuses on the rise of indigenous rights in Taiwan by looking at political shifts, indigenous museums and changing frameworks through which heritage is understood. The paper uses two case studies: one is the implementation of a heritage protection law in Taiwan; the other is the launch of indigenous museums. Findings In Taiwan, heritage is often associated with political ideology, power relations and resource distribution. The development of heritage discourse is inseparable from the international heritage trend as well as the local political situation. Originality/value The pursuit of indigenous heritage rights in Taiwan is supported on the one hand by the government so as to define a distinctive Taiwanese culture and on the other to meet the demands of Taiwan’s indigenous movement. Two case studies are provided to examine the pros and cons of current indigenous heritage projects in Taiwan.

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Higgins, Noelle. "Indigenous Expertise as Cultural Expertise in the World Heritage Protective Framework." NAVEIÑ REET: Nordic Journal of Law and Social Research, no. 11 (March 5, 2022): 79–106. http://dx.doi.org/10.7146/nnjlsr.vi11.132004.

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This paper focuses on the engagement of Indigenous peoples with the international legal framework which seeks to protect world heritage. Signiﬁcant concerns have been raised as to the role which Indigenous expertise can play in this framework.There have been numerous criticisms regarding the Eurocentric nature of the framework, and concerns over its the decision-making processes, e.g. in respect of inscription of sites on the World Heritage List. All 3 of the UN mechanisms speciﬁc to Indigenous peoples (UN Permanent Forum on Indigenous Issues, UN Expert Mechanism on the Rights of Indigenous Peoples and UN Special Rapporteur on the Rights of Indigenous Peoples) have called on the World Heritage Committee, UNESCO and heritage advisory bodies to take remedial measures and to expand the role of Indigenous peoples in the protective framework. There have also been recommendations made as to how the World Heritage Committee, UNESCO and States can align the implementation of the World Heritage Convention with the principles and requirements of the UN Declaration on the Rights of Indigenous Peoples. As part of the move to be more inclusive of Indigenous voices, an Indigenous Peoples’ Forum on World Heritage was established in 2017, however an Indigenous expertise deﬁcit still remains within the world heritage framework. As cultural expertise is necessary to appreciate the context and background of cultural sites, and their status as ‘culture’, deserving of recognition under the world heritage framework, this paper addresses the role of Indigenous expertise as cultural expertise in the world heritage framework and underlines why Indigenous expertise is necessary in order to ensure that the framework is representative and valid.

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Truscott, Marilyn. "Indigenous Cultural Heritage Protection Program." Australian Archaeology 39, no. 1 (January 1994): 127–29. http://dx.doi.org/10.1080/03122417.1994.11681538.

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Ruhanen, Lisa, and Michelle Whitford. "Cultural heritage and Indigenous tourism." Journal of Heritage Tourism 14, no. 3 (February 21, 2019): 179–91. http://dx.doi.org/10.1080/1743873x.2019.1581788.

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Yeh, Joyce Hsiu-yen, Su-chen Lin, Shu-chuan Lai, Ying-hao Huang, Chen Yi-fong, Yi-tze Lee, and Fikret Berkes. "Taiwanese Indigenous Cultural Heritage and Revitalization: Community Practices and Local Development." Sustainability 13, no. 4 (February 7, 2021): 1799. http://dx.doi.org/10.3390/su13041799.

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The continuing interest and progress in indigenous communities and local economies based on traditional, cultural, and ecological knowledge contributes to indigenous resilience. Here we report on an ongoing collaborative project investigating the process of renewal of cultural heritage through strengthening the roots of indigenous cultural traditions of knowledge and practice, and the changing concepts of tradition. The project investigates the various mechanisms for conserving indigenous culture: How the heritage of indigenous culture is reconstructed; how this heritage is related to the social frame and practice of everyday life; how power intervention affects the contestation of heritage; and in the context of heritage contestation, how cultural heritage turns into economic capital in the tourism economy of the community. The project explores the process of cultural heritagization of indigenous traditional knowledge through six individual projects in the areas of food and edible heritage, ethnic revival, weaving, solidarity economy, cultural ecotourism, and indigenous agro-products. In addition, the project examines the establishment of a constructive dialogue between the “traditional future”, cultural heritage literature and local practice in the interest of the consolidation of alternative development.

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González Zarandona, José Antonio. "Between destruction and protection: the case of the Australian rock art sites." ZARCH, no. 16 (September 13, 2021): 148–53. http://dx.doi.org/10.26754/ojs_zarch/zarch.2021165087.

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Can heritage be practiced and thought outside the binary of exaltation vs. denigration? To answer this question posed by the editors, this paper will analyse the destruction and protection of Indigenous heritage sites in Australia, where the destruction of significant cultural heritage sites, mainly Indigenous heritage sites, is the result of biased and outdated practice of cultural heritage that divides Indigenous heritage (prior 1788) from Australian heritage (after 1788). This rift has caused an immense damage to Indigenous heritage around the country as it shows how in Australia heritage is practiced and thought outside the dualism of celebration versus destruction. In this paper, I will show how the destruction of Indigenous rock art sites has been a constant in the 20th and 21st century and how this destruction has been framed in media as a result of vandalism. By arguing that this framing is perpetuating the dualism of celebration versus destruction, I suggest that we can move out of this binary by considering the concept of iconoclasm to go beyond this dualism.

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Prażmowska, Karolina. "Misappropriation of Indigenous Cultural Heritage – Intellectual Property Rights in the Digital Era." Santander Art and Culture Law Review, no. 2 (6) (2020): 119–50. http://dx.doi.org/10.4467/2450050xsnr.20.013.13016.

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The digitization of cultural heritage has become a common practice among cultural and educational institutions. The Internet and the widespread of new technologies have made the heritage more accessible and facilitates cultural exchange. However, digitization both raises challenges and creates opportunities for the sustainable and appropriate treatment of Indigenous digital cultural heritage collections, as the use of new technologies may render such heritage more vulnerable to misappropriation and misuse. It is therefore vital to investigate the possibilities of Intellectual Property tools to protect, preserve, and promote such heritage. This article addresses the following questions with respect the Indigenous heritage: What is the nature of the relationship between IP protection and the safeguarding of intangible heritage?; What are the consequences of misappropriation and misuse of traditional cultural expressions for Indigenous Peoples?; and What is the impact of digitization on Indigenous cultural heritage?

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Datta, Ranjan, and William P. Marion. "Ongoing Colonization and Indigenous Environmental Heritage Rights: A Learning Experience with Cree First Nation Communities, Saskatchewan, Canada." Heritage 4, no. 3 (July 20, 2021): 1388–99. http://dx.doi.org/10.3390/heritage4030076.

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Ongoing colonization of the environment and natural resources has negatively impacted environmental heritage rights in many parts of the world, particularly Indigenous environmental rights and their relationships with the environment. For many Indigenous communities, the history of colonialism became a history of dispossession for Indigenous peoples, their land, water, traditional knowledge, and practices. This paper addresses the ongoing environmental heritage conflict between the Cree First Nation communities’ traditional environmental heritage practices and developmental energy projects in Saskatchewan, Canada. Drawing from a relational research framework, we (Cree First Nation Knowledge Keeper and settler scholar of color) shared our learning reflections from Cree First Nation communities on how energy projects (particularly pipeline leaks) have negatively impacted Indigenous land, water, and traditional heritage and practices. In this paper, we focus our learnings from the Cree First Nation communities on the following questions: Why and how do developmental projects neglect Indigenous heritage rights, particularly environmental heritage rights? What can be or should be done about it? What are our responsibilities as researchers and educators? In this study, we learned about traditional-knowledge-based consultation and solutions to the ongoing challenges of incorporating Indigenous interests into environmental heritage to foster Indigenous environmental heritage rights. We also highlight how Indigenous perspectives on their environmental heritage rights are interconnected with Sustainable Development Goals (SDGs) from our learning reflections, particularly Goal 3, Good Health and Wellbeing, Goal 10, Reduced Inequalities, Goal 13, Climate Action, Goal 15, Life on Land, and Goal 16, Peace, Justice, and Strong Institutions.

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Oladosu, Olusegun Adebolu. "Preservation of Yoruba Indigenous Drumming Heritage." Yoruba Studies Review 7, no. 2 (January 19, 2023): 1–20. http://dx.doi.org/10.32473/ysr.7.2.132803.

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The cultural and religious experiences and expressions of the Yorùbá people are mediums to their ways of life. Culture as defined is “a way of life” with both tangible and intangible elements embedded in the culture. The behavior, beliefs, values, and symbols that the Yorùbá accept are represented through culture. The indigenous drum, as part of the tangible aspects of Yorùbá culture from the past, has been one of the mediums of displaying their cultural heritage; and therefore instituting models of socialization. Despite the importance of the heritage, it shows that modernization and civilization have brought different reflections on the nature of Yorùbá drumming and this in a way reduces the cultural values of the drumming performance. This paper tends to look at the values of indigenous drum among the Yorùbá people through the phenomenological framework and then show how its lost glory can be revived in action and written forms. The submission of the paper is to emphasize that indigenous drumming orality amidst these challenges can still cope with modern influence.

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Wergin, Carsten. "Healing through Heritage?" Anthropological Journal of European Cultures 30, no. 1 (March 1, 2021): 123–33. http://dx.doi.org/10.3167/ajec.2021.300109.

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This Forum contribution builds on the ethnographic engagement with restitution projects as places of transcultural encounter. Based on data collected in 2019 during repatriation ceremonies in Berlin and Leipzig, I show how a responsibility for human remains that was shared between European museums and Australian Indigenous custodians set in motion processes of healing, both among Indigenous groups and those working with these collections in Europe. I further argue that ethnographic museums change in these processes from supposedly passive exhibition spaces to spaces of socio-critical engagement. Finally, I explore the decolonial potential of such collaborative engagements with heritage within and beyond European borders that are motivated by provenance research and repatriation practices.

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Archibald, Diane. "Indigenous Cultural Heritage: Developing New Approaches and Best Practices for World Heritage Based on Indigenous Perspectives and Values." Protection of Cultural Heritage, no. 9 (December 4, 2020): 1–13. http://dx.doi.org/10.35784/odk.2084.

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In support of advancing the recognition and inclusion of Indigenous Cultural Heritage in all its diverse forms within the UNESCO World Heritage Convention and World Heritage Site designations, this paper documents and discusses the presentations, Indigenous-led Forum, and recommendations and outcomes of the International Conference on Indigenous Cultural Heritage organized by the ICOMOS International Scientific Committee on Theory and Philosophy of Restoration and Conservation in partnership with the First Nations House of Learning, University of British Columbia, Vancouver, Canada, in November 2019.

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Kovach, Margaret. "Indigenous Evaluation Frameworks: Can the Convention for the Safeguarding of the Intangible Cultural Heritage be a guide for recognizing Indigenous scholarship within tenure and promotion standards?" AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (November 6, 2019): 299–308. http://dx.doi.org/10.1177/1177180119887185.

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The 2003 Convention for the Safeguarding of the Intangible Cultural Heritage formally recognizes intangible cultural heritage. This article focuses on Indigenous intangible culture and reviews the 2003 Convention, including what is it, how it has come about, how intangible cultural heritage is defined in it, and the policies arising from it. In tandem with the 2003 Convention, museums have adopted a living culture approach toward Indigenous cultural heritage. Indigenous peoples have been pivotal in these policy shifts. The article then considers universities and asks whether the 2003 Convention, and its policies, can guide tenure and promotion policy for the appropriate evaluation of Indigenous scholarship. The rationale for this comparative is that Indigenous scholarship is embedded in intangible culture. Using 2003 Convention as a baseline, this article offers a potential policy framework for establishing said process.

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Vrdoljak, Ana Filipa. "Indigenous Peoples, World Heritage, and Human Rights." International Journal of Cultural Property 25, no. 3 (August 2018): 245–81. http://dx.doi.org/10.1017/s0940739118000218.

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Abstract:Indigenous peoples’ emphasis on protecting their cultural heritage (including land) through a human rights-based approach reveals the synergies and conflicts between the World Heritage Convention and the UN Declaration on the Rights of Indigenous Peoples (UNDRIP). This article focuses on how their insistence on the right to participate effectively in decision-making and centrality of free, prior, and informed consent as defined in the UNDRIP exposes the limitations of existing United Nations Educational, Scientific and Cultural Organization and World Heritage Convention processes effecting Indigenous peoples, cultures, and territories and how these shortcomings can be addressed. By tracking the evolution of the UNDRIP and the World Heritage Convention from their drafting and adoption to their implementation, it examines how the realization of Indigenous peoples’ right to self-determination concerning cultural heritage is challenging international law to become more internally consistent in its interpretation and application and international organizations to operate in accordance with their constitutive instruments.

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Greer, Shelley. "Heritage and empowerment: community‐based Indigenous cultural heritage in northern Australia." International Journal of Heritage Studies 16, no. 1-2 (January 2010): 45–58. http://dx.doi.org/10.1080/13527250903441754.

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Sikora, Karolina. "The Right to Cultural Heritage in International Law, with Special Reference to Indigenous Peoples’ Rights." Santander Art and Culture Law Review 7, no. 2 (December 31, 2021): 149–72. http://dx.doi.org/10.4467/2450050xsnr.21.022.15267.

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In recent years, the social dimension of cultural heritage has gained significance in international law. A better understanding of the human rights dimensions of cultural heritage has resulted in substantial recognition of the right to heritage; a right that has not been explicitly regulated in international law. This article aims to analyse the path that cultural heritage law has taken to adopt a human rights law dimension. It also discusses the construction of the right to heritage and maps the connections and disconnections between and within cultural heritage law and international human rights law frameworks. The article uses the example of Indigenous peoples as a referent, due to the special bond that many may have to cultural values which play a significant role in the formation of Indigenous identity. In this context, I argue for a human rights approach to cultural heritage, which offers not only participation but also the co-creation of heritage together with local and Indigenous communities.

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Janke, Terri. "Indigenous Knowledge & Intellectual Property: Negotiating the Spaces." Australian Journal of Indigenous Education 37, S1 (2008): 14–24. http://dx.doi.org/10.1375/s1326011100000338.

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Abstract Indigenous knowledge is an integral part of Indigenous cultural heritage. Knowledge about land, seas, places and associated songs, stories, social practices, and oral traditions are important assets for Indigenous communities. Transmitted from generation to generation, Indigenous knowledge is constantly reinterpreted by Indigenous people. Through the existence and transmission of this intangible cultural heritage, Indigenous people are able to associate with a communal identity. The recording and fixing of Indigenous knowledge creates intellectual property (IP), rights of ownership to the material which the written or recorded in documents, sound recordings or films. Intellectual property rights allow the rights owners to control reproductions of the fixed form. IP laws are individual based and economic in nature. A concern for Indigenous people is that the ownership of the intellectual property which is generated from such processes, if often, not owned by them. The IP laws impact on the rights of traditional and Indigenous communities to their cultural heritage. This paper will explore the international developments, case studies, published protocols and policy initiatives concerning the recording, dissemination, digitisation, and commercial use of Indigenous knowledge.

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Riphagen, Marianne, and Gretchen M. Stolte. "The Functioning of Indigenous Cultural Protocols in Australia’s Contemporary Art World." International Journal of Cultural Property 23, no. 3 (August 2016): 295–320. http://dx.doi.org/10.1017/s0940739116000163.

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Abstract:In recent decades, cultural protocols have emerged as a non-judicial alternative to the inadequate legal protection of Indigenous cultural heritage. They are meant to protect Indigenous peoples from the misappropriation of their heritage by outsiders and enhance Indigenous peoples’ control over their own domain. This article examines the functioning of Indigenous cultural protocols within Australia’s contemporary art world. As we will demonstrate, cultural protocols have clear practical utility. They can raise awareness, instigate changes in behaviour, and operate as a conduit for correcting the unauthorized use of Indigenous cultural materials. Yet, a disjunction exists between codified ideals and a messy reality. Our analysis of two protocol transgressions shows that protocols do not automatically protect Indigenous individuals equally. Furthermore, although discussions about compliance are infused with rhetoric about the authority of “the Indigenous community,” Indigenous people with cultural connections to contested heritage objects do not always have a clear voice in decisions made about their use.

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Ma, Teng-Fei, Chang-Wei Chai, and Tseng-Wei Chao. "On the Study of the Sustainable Development of Intangible Cultural Heritage of Indigenous Peoples’ Diets—Take the Protection of Geographical Indications as an Example." Sustainability 14, no. 19 (October 7, 2022): 12803. http://dx.doi.org/10.3390/su141912803.

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From the perspective of geographical indications, this article introduces the methods used by the geographical indication system to protect indigenous peoples’ diets as an intangible part of their cultural heritage. By collecting and analyzing the data of the five major intellectual property offices of the world, we can understand the protection status of the intangible cultural heritage of indigenous peoples’ diets. Difficulties and controversies in the protection of food-related intangible cultural heritage geographical indications; the solution method is based on an in-depth understanding of development strategies, and four suggestions are provided; finally, the self-check sheet for the protection of indigenous peoples’ dietary intangible cultural heritage geographical indications is supplemented. Combining the questionnaire surveys and field visits, the conclusions are: The protection of indigenous peoples’ food culture is not a deliberate attempt at preserving traditions, but instead the market demand that is most directly oriented to the times and food; while protecting indigenous peoples’ food culture through geographical indications, revitalizing the inheritance and development of community food culture; giving more rights to the indigenous peoples, and providing a good legal protection environment for the inheritance, dissemination and innovation of intangible cultural food heritage; give full play to the potential of geographical indications and their associated benefits.

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Endere, Maria Luz. "Archaeological Heritage Legislation and Indigenous Rights in Latin America: Trends and Challenges." International Journal of Cultural Property 21, no. 3 (August 2014): 319–30. http://dx.doi.org/10.1017/s0940739114000174.

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Abstract:The recognition of the rights of indigenous peoples has been on the political agenda in Latin America since the 1980s, although it has not always been reflected in the legal systems of the countries in the region. Most of them have passed laws that grant legal recognition to indigenous communities and have recognized their rights in the national constitutions. However, these rules do not always refer to some particular aspects of the indigenous culture, such as those related to their cultural heritage. In general, the archaeological remains are ruled by specific laws that do not consider, or vaguely mention, the indigenous peoples’ rights and their participation in the decision-making process. As a result of the lack of consistency between the indigenous and cultural heritage laws in most countries, the participation of indigenous peoples in heritage management is still exceptional.

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Huang, Shu-Mei. "Indigenous heritage in diplomacy: repositioning Taiwan in the Austronesian network and its cultural implications." Journal of Cultural Heritage Management and Sustainable Development 12, no. 1 (November 5, 2021): 72–86. http://dx.doi.org/10.1108/jchmsd-05-2021-0082.

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PurposeThis paper illustrates how Taiwan has tried to mobilize its prehistory Austronesian linguistic heritage and indigenous cultural memories to reposition itself in the Asia-Pacific. It examines how the attempt has gradually evolved into cross-border exchange and partnership based on the interconnectivity across the Pacific on different levels.Design/methodology/approachThe research is based on policy review of the Taiwan government's growing focus on indigenous culture in strategizing diplomacy and cultural policy from 2000 through 2021 and the researcher's participant observation in expert cultural heritage meetings (2018–2021). It is also complemented by semi-structured interviews with both selected state actors and civil actors.FindingsThe past connection among indigenous communities in Taiwan and the Austronesian peoples contributes to building up new cultural circuits across-borders based upon shared indigenous heritage and demonstrates the extraterritorial role of heritage, which can be the potential base for developing diplomacy.Research limitations/implicationsThe research is limited in not directly engaging with actors in the Pacific given limited time, budget and mobility under the coronavirus disease (COVID) pandemic. The author would like to follow on that in her future research.Originality/valueThe paper sheds light on the uneasy relationship between indigenous heritage making and nation building and its cultural implications. This study demonstrates that the state framework of heritage is not necessarily appropriate to deal with these complicated historical matters, especially when the notion of heritage per se is not decolonised in a settler state.

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Carmichael, Bethune. "Supporting Indigenous rangers’ management of climate-change impacts on heritage sites: developing an effective planning tool and assessing its value." Rangeland Journal 37, no. 6 (2015): 597. http://dx.doi.org/10.1071/rj15048.

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Australian rangelands are rich in Indigenous cultural heritage sites and Indigenous rangers increasingly manage them. It is well documented that climate-change adaptation planning on a local scale benefits from a stakeholder-led or bottom-up process. However, to date, few bottom-up, practical adaptation pathways exist for Indigenous Australians. This paper describes the development of a planning tool that supports Indigenous rangers’ plan for climate-change impacts on cultural heritage sites. To date, a limited number of methodologies for managing climate-change impacts on heritage sites have been developed internationally. Importantly these are not geared to a bottom-up planning process. By contrast, many generic adaptation decision-support tools exist that support bottom-up planning. These tools commonly begin with a scoping phase. The scoping phase of a tool that supports Indigenous rangers manage climate-change impacts on heritage sites is described. A validation model, consisting of central assumptions behind each element of the scoping phase, is then set out. Future testing in the field would involve assessment of the tool through confirmation or otherwise of these assumptions. The first two assumptions in the validation model are then addressed: that Indigenous rangers perceive climate-change impacts on heritage sites and that planning for them is a priority need. Previous literature has not addressed these questions in detail. Only if positive responses are gained for these foundational assumptions can future testing of the tool be justified. Results from preliminary fieldwork undertaken in northern Australia found Indigenous rangers in two out of three case studies perceive impacts on heritage sites, and regard addressing these impacts as a priority.

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Huang, Shu-Mei. "Heritage and Postdisaster Recovery: Indigenous Community Resilience." Natural Hazards Review 19, no. 4 (November 2018): 05018008. http://dx.doi.org/10.1061/(asce)nh.1527-6996.0000308.

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Virtanen, Pirjo Kristiina. "Indigenous peoples’ cultural heritage: rights, debates, challenges." International Journal of Human Rights 23, no. 1-2 (January 24, 2019): 313–15. http://dx.doi.org/10.1080/13642987.2019.1572915.

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Ormond Parker, Lyndon. "Indigenous peoples' rights to their cultural heritage." Public Archaeology 4, no. 2-3 (January 2005): 127–40. http://dx.doi.org/10.1179/pua.2005.4.2-3.127.

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Waldroup, Heather. "Musée Gauguin Tahiti: Indigenous Places, Colonial Heritage." International Journal of Heritage Studies 14, no. 6 (November 2008): 489–505. http://dx.doi.org/10.1080/13527250802503258.

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Ween, Gro B. "World Heritage and Indigenous rights: Norwegian examples." International Journal of Heritage Studies 18, no. 3 (May 2012): 257–70. http://dx.doi.org/10.1080/13527258.2012.663779.

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Ormond Parker, Lyndon. "Indigenous peoples' rights to their cultural heritage." Public Archaeology 4, no. 2 (January 1, 2005): 127–40. http://dx.doi.org/10.1179/146551805793156167.

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Uluocha, Nnabugwu O. "A Synopsis of Nigeria’s Indigenous Cartographic Heritage." Cartographic Journal 47, no. 2 (May 2010): 164–72. http://dx.doi.org/10.1179/000870409x12525737905088.

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Verschuuren, Bas. "World heritage sites and indigenous peoples' rights." Conservation and Society 14, no. 2 (2016): 161. http://dx.doi.org/10.4103/0972-4923.186337.

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Pocock, Celmara, and Ian Lilley. "Who Benefits? World Heritage and Indigenous People." Heritage & Society 10, no. 2 (May 4, 2017): 171–90. http://dx.doi.org/10.1080/2159032x.2018.1503836.

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Pikirayi, Innocent, and Munyadziwa Magoma. "Retrieving Intangibility, Stemming Biodiversity Loss: The Case of Sacred Places in Venda, Northern South Africa." Heritage 4, no. 4 (November 28, 2021): 4524–41. http://dx.doi.org/10.3390/heritage4040249.

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Sacred sites and landscapes mirror indigenous peoples’ identity, well-being and sense of place. In Venda, northern South Africa, such places are preserved through myths and legends. Following a scoping study, which also involved engagement with indigenous communities, we reveal how human-driven destruction of biodiversity contributes towards significant losses of such heritage. Large-scale agriculture, mining and commercial plantations around Thathe forest, Lake Fundudzi and Phiphidi waterfalls are not only destroying these places, but also impoverishing indigenous peoples. This is not sustainable from the perspective of heritage conservation, survival and well-being of indigenous communities. Recognising intangible values expressed through myths and legends is necessary in heritage conservation and in addressing some of the Sustainable Development Goals (SDGs).

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Meskell, Lynn. "UNESCO and the Fate of the World Heritage Indigenous Peoples Council of Experts (WHIPCOE)." International Journal of Cultural Property 20, no. 2 (May 2013): 155–74. http://dx.doi.org/10.1017/s0940739113000039.

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AbstractIn December 2000, a World Indigenous Peoples Forum was held in conjunction with the 24th session of UNESCO's World Heritage Committee in Cairns, Australia. Representatives from Australia, Canada, and New Zealand harnessed the momentum of these events and their location to propose the formation of a new committee, the World Heritage Indigenous Peoples Council of Experts (WHIPCOE). The initiative was taken in response to concerns voiced by indigenous peoples to their lack of involvement in the development and implementation of laws, policies, and plans for the protection of their knowledge, traditions, and cultural values, which apply to their ancestral lands, within or comprising sites now designated as World Heritage properties. This article traces the fate of that proposal and underlines the intransigence of sovereign states during those short-lived discussions. It goes on to suggest alternate routes for indigenous representation and recognition within the World Heritage system.

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Daehnke, Jon D. "A Heritage of Reciprocity." Public Historian 41, no. 1 (February 1, 2019): 64–77. http://dx.doi.org/10.1525/tph.2019.41.1.64.

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Canoes, and the protocols attached to them, play a central role in cultural revitalization and resilience for many Indigenous nations of the Pacific Northwest. The revitalization of canoe culture is most visibly present in Tribal Journeys, a weeks-long paddle and gathering of Indigenous nations that annually brings together thousands of Native American/First Nations citizens. The Chinook Indian Nation has been an active and early participant in canoe resurgence in general, and Tribal Journeys specifically. For the Chinook, canoe protocols reflect a vision of “reciprocal heritage” that is located in embodied practice, is based in tribal cultural values of reciprocity and place, and is forward-looking. Perhaps most importantly, canoe culture and the performance of protocols occur explicitly outside of the framework of the colonial nation-state. In this sense the performance of protocol is not just an aspect of culture, it is fundamentally an act of decolonization.

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Varutti, Marzia. "Crafting heritage: artisans and the making of Indigenous heritage in contemporary Taiwan." International Journal of Heritage Studies 21, no. 10 (July 2015): 1036–49. http://dx.doi.org/10.1080/13527258.2015.1050055.

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Datta, Ranjan. "Implementation of Indigenous environmental heritage rights: an experience with Laitu Khyeng Indigenous community, Chittagong Hill Tracts, Bangladesh." AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (November 7, 2019): 309–20. http://dx.doi.org/10.1177/1177180119885199.

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It is undeniable that the global environmental crisis disproportionally affects individuals and communities, particularly Indigenous communities are among those most deeply affected. The history of Chittagong Hill Tracts Bangladesh colonialism is a history of the dispossession of Indigenous peoples of the lands that they and their ancestors have inhabited and cared for and of the imposition on them of destructive “development” policies. This paper addresses the ongoing environmental heritage conflict between the Laitu Khyeng Indigenous community’s traditional environmental management practices and state development projects in Chittagong Hill Tract. Drawing from a relational research methodology, this study shows how the nation-state controls Indigenous land, water, and management practices through multinational agencies. This paper asks, “In CHT, why must Indigenous cultural heritage be connected to the past, present, and future to invoke state legal protection?” and “How can we move toward a more rights-based approach to heritage management?”

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Higgins, Noelle. "Changing Climate; Changing Life—Climate Change and Indigenous Intangible Cultural Heritage." Laws 11, no. 3 (June 2, 2022): 47. http://dx.doi.org/10.3390/laws11030047.

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Climate change has already had a significant impact on both tangible and intangible cultural heritage globally. Climate change-induced impacts on tangible cultural heritage include historic buildings being damaged by increasing sea levels, and harm caused to coral reefs as a result of increased water temperatures to give just two examples. In the sphere of intangible cultural heritage, climate change can lead communities to abandon their environment and related customs and practices, influencing how they live, eat, work, socialize and worship. Given the spiritual connection between Indigenous Peoples and their land and nature they are disproportionately affected by climate change. This loss is inter-generational, as Indigenous practices and customs disappear when communities are forced to leave their traditional homes and lifestyles. This article seeks to assess how the international legal framework can potentially address the impact of climate change on Indigenous intangible heritage. It also review recent efforts by UNESCO to address climate change and its impacts on cultural heritage.

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Enari, Dion, and Sierra Keung. "Cultural Pride: Exploring Indigenous athlete culture and wellbeing." MAI Journal: A New Zealand Journal of Indigenous Scholarship 11, no. 1 (November 23, 2022): 78–85. http://dx.doi.org/10.20507/maijournal.2022.11.1.7.

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Indigenous people are over-represented as professional players in many sporting codes, and recently a trend has developed whereby Indigenous athletes are choosing to play internationally for their heritage nations as opposed to the top-tier countries they reside in. With regard to rugby league and rugby union, many of these athletes are Pasifika who have had minimal exposure to their heritage nations, being born and raised in, for example, Aotearoa New Zealand, Australia or the United States. Nevertheless, this cohort is increasingly choosing to play for their heritage nations, despite the substantial cut in pay and available resources this decision entails. Throughout this commentary, these athletes are not viewed as mere individuals. Instead, we acknowledge their relationality—that is, the fact that they are intertwined in collective networks of family and nationhood. As researchers from the Pasifika community, we explore the factors which contribute to Pasifika athletes choosing to play for their heritage nations. By analysing the rise of Mate Ma‘a Tonga, Tonga’s national rugby league team, we aim to gain a deeper understanding of the cultural pride—the connection to family and heritage nation—that drives these athletes to play for this team, and the subsequent implications for wellbeing and performance.

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Virtanen, Pirjo Kristiina. "Ancestors’ times and protection of Amazonian Indigenous biocultural heritage." AlterNative: An International Journal of Indigenous Peoples 15, no. 4 (December 2019): 330–39. http://dx.doi.org/10.1177/1177180119893132.

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This article discusses how for the Apurinã community in Brazil, the relationships with certain places and nonhuman entities actually co-produce biocultural heritage. This involves not only storytelling, care, and respect, but also avoidance, and thus shows specific intergenerational ways of managing and relating to the land. Here I will especially address Apurinã ancestral forest and historical places, and the experiences and knowledge that they trigger, including stories of Apurinã ancestors, core values, ways of relating in the communities, as well as preferred ecological practices passed down through the generations. Besides the current Apurinã community, their biocultural heritage is shared and protected by various nonhuman actors who are its true owners. The ontological dimension of the Amazonian biocultural heritage also involves a temporal aspect, as the nonhuman entities contributing to its production can be activated and interacted with from different times, from the distant past to present times. Finally, this article discusses how international cultural laws protect such an understanding of the biocultural heritage, and shows that they offer insufficient space for nonhuman actors in biocultural heritage protection.

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Pikov, N. O. "REPRESENTATION OF CULTURAL HERITAGE: MODERN APPROACHES." Northern Archives and Expeditions 6, no. 1 (March 30, 2022): 174–86. http://dx.doi.org/10.31806/2542-1158-2022-6-1-174-186.

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Based on extensive research material, the article reveals topical issues, modern approaches to the concept of cultural heritage representation. The ways of managing cultural heritage are considered, since the representation of cultural heritage, the choice of ways of this representation are part of the management of cultural heritage. In the modern era, one of the first places is the use of digital technologies for the representation of cultural heritage. And here a number of problems arise, including those of a legal and even political nature. For example, post-colonial discourse addresses the need for access to digitization of the tangible and intangible cultural heritage of indigenous peoples. For the Russian Federation, where 40 indigenous peoples of the North, Siberia and the Far East live, the issue of digitizing their tangible, intangible cultural and natural heritage is of particular importance.

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Hermes, Mary, and Keiki Kawai'ae'a. "Revitalizing indigenous languages through indigenous immersion education." Language Immersion Education 2, no. 2 (September 12, 2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.

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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion models vary as they are developed in vastly different contexts. Three distinct contexts — Ojibwe, Māori, and Hawaiian — are described to illustrate the diversity and range of models. The article closes with some reflections from practice that will provide a context for building a research agenda to advance the revitalization of indigenous languages through immersion.

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Wheeler, Ryan, Jaime Arsenault, and Marla Taylor. "Beyond NAGPRA/Not NAGPRA." Collections: A Journal for Museum and Archives Professionals 18, no. 1 (March 2022): 8–17. http://dx.doi.org/10.1177/15501906211072916.

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Institutions have been slow to respond to calls from Indigenous nations, organizations, and scholars to require free, prior, and informed consent before authorizing use of their cultural heritage materials in publications, exhibition, and research. In the United States, the Native American Graves Protection and Repatriation Act of 1990 fundamentally changed the relationship between museums, archaeologists, and Indigenous nations, requiring institutions to inventory their collections and consult with descendant communities on repatriation of specific Indigenous collections. In response, institutions and their personnel have come to view Indigenous collections as those subject to NAGPRA and those that are not—NAGPRA/Not NAGPRA. Many Indigenous nations, however, do not accept this demarcation, resulting in continued frustration and trauma for those descendant communities. This case study follows the evolving relationship between the White Earth Band of the Minnesota Chippewa Tribe and the Robert S. Peabody Institute of Archaeology. Beginning with repatriation, the relationship has expanded to consider how the museum and Indigenous nation can collaborate on the care and curation of cultural heritage materials that remain at the Peabody Institute. Most recently, White Earth and the Peabody have executed an MOU that governs how the museum will handle new acquisitions, found-in-collections materials, and donor offers. The relationship with the White Earth also has influenced how the Peabody Institute approaches its holdings of Indigenous cultural heritage materials more broadly, blurring the line between NAGPRA and Not NAGPRA collections. The Peabody Institute is working to revise its collections policy to require free, prior, and informed consent prior to use of Indigenous cultural heritage materials in publications, exhibitions, and research.

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Carney, Molly, Melanie Diedrich, John C. Blong, Jade d’Alpoim Guedes, Tiffany J. Fulkerson, Tiffany Kite, Katy Leonard-Doll, Joyce LeCompte-Mastenbrook, Mario Zimmermann, and Shannon Tushingham. "Northwest Native Plants: A Digital Space for Paleoethnobotanical Knowledges and Biocultural Heritage." Heritage 5, no. 1 (January 26, 2022): 297–310. http://dx.doi.org/10.3390/heritage5010016.

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Biocultural heritage preservation relies on ethnobotanical knowledge and the paleoethnobotanical data used in (re)constructing histories of human–biota interactions. Biocultural heritage, defined as the knowledge and practices of Indigenous and local peoples and their biological relatives, is often guarded information, meant for specific audiences and withheld from other social circles. As such, these forms of heritage and knowledge must also be included in the ongoing data sovereignty discussions and movement. In this paper we share the process and design decisions behind creating an online database for ethnobotanical knowledge and associated paleoethnobotanical data, using a content management system designed to foreground Indigenous and local perspectives. Our main purpose is to suggest that the Mukurtu content management system, originally designed for physical items of cultural importance, be considered as a potential tool for digitizing and ethically circulating biocultural heritage, including paleoethnobotanical resources. With this database, we aim to create access to biocultural heritage and paleoethnobotanical considerations for a variety of audiences while also respecting the protected and sensitive natures of Indigenous and local knowledges.

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Chisa, Ken, and Ruth Hoskins. "DECOLONISING INDIGENOUS INTELLECTUAL AND CULTURAL RIGHTS IN HERITAGE INSTITUTIONS: A SURVEY OF POLICY AND PROTOCOL IN SOUTH AFRICA." Mousaion: South African Journal of Information Studies 33, no. 3 (February 8, 2016): 55–72. http://dx.doi.org/10.25159/0027-2639/220.

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This article analyses the protection of indigenous knowledge (IK) in South Africa, exploring if and how the rights of indigenous peoples are insulated from pillage by existing policy and protocol frameworks in cultural heritage institutions. The article examines how policy and protocol in these institutions, the socio-economic realities within indigenous communities and legislative bottlenecks bear on the digitisation enterprise in the country. The study used the Delphi method to collect and analyse data. The major finding of the study was that, in an attempt to safeguard indigenous intellectual and cultural rights, some cultural heritage institutions are seeking to bridge the gap between Western legal requirements and indigenous intellectual rights by the inclusion of specific policy measures which take on board indigenous interests and concerns. The major themes that emerged from the study have cultural, legislative and structural underpinnings. These themes outline the fundamental characteristics of the policies and protocols of digitisation initiatives in the country. The study recommends that heritage institutions in South Africa should recognise their influence as socio cultural agents and actively submit â€˜decolonisingâ€™ recommendations for statutory development. It also urges these institutions to continue building consultation networks with various indigenous stakeholders in order to improve best practice.

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Nduka, Stella C., and Adetoun A. Oyelude. "Goge Africa: Preserving Indigenous Knowledge Innovatively through Mass Media Technology." Preservation, Digital Technology & Culture 48, no. 3-4 (October 25, 2019): 120–28. http://dx.doi.org/10.1515/pdtc-2019-0007.

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AbstractThis paper examines preservation of indigenous knowledge as a critical resource for the dissemination of information about Africa through mass media technology. Goge Africa is a Nigerian tourism and cultural television programme which uses media technology to preserve and showcase African heritage to the rest of the world. The reason for studying Goge is that it is currently the only outfit functioning as both a heritage institution and a privately owned fashion, music, and tourism company. It is based on content analysis of primary and secondary data. The primary data was obtained from four in-depth interviews conducted between the researchers and the brand manager and representative of Goge Africa as well as a face-to-face interview with the developers and hosts of Goge Africa, Isaac and Nneka Moses. Secondary data was obtained from relevant documents through an electronic search of databases. The findings reveal the innovative way the outfit has tried to preserve its heritage materials such as films, tapes, videos, and manuscripts. The challenges faced in the attempts to preserve indigenous knowledge were also revealed. Discussions suggest the need for intensive interest in the preservation of African indigenous knowledge. Preservation of indigenous knowledge should be promoted in all virtual communities and educational systems. It is recommended that governments and heritage institutions should commence plans to promote the preservation of indigenous knowledge in order to promote cultures and enhance indigenous knowledge sustainability.

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Prażmowska-Marcinowska, Karolina. "Repatriation of Indigenous Peoples’ Cultural Property: Could Alternative Dispute Resolution Be a Solution? Lessons Learned from the G’psgolox Totem Pole and the Maaso Kova Case." Santander Art and Culture Law Review 8, no. 2 (December 30, 2022): 115–38. http://dx.doi.org/10.4467/2450050xsnr.22.015.17028.

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Considering that the vast majority of the objects constituting Indigenous Peoples’ cultural heritage are now located outside their source communities, the restitution of cultural property has become a pressing issue among Indigenous Peoples worldwide and should be understood as part of Indigenous Peoples’ historical (as well as current) encounter with colonization and its consequences. As such, this article investigates whether international cultural heritage law offers any possibilities for successful repatriation and to what extent the shortcomings of the framework in place could be complemented by alternative dispute resolution (ADR) mechanisms and the new mandate of the Expert Mechanism on the Rights of Indigenous Peoples (Expert Mechanism). First, crucial concepts in the repatriation debates are explained. Next the factual background of the case studies of the G’psgolox Totem Pole and Maaso Kova are presented. This is followed by a discussion of the most pertinent mechanisms of international cultural heritage law and the place of Indigenous Peoples’ rights within such a framework. Subsequently, the concept of ADR is introduced, and the details of the negotiation processes between the Haisla First Nation (Canada) and the Yaqui People (Mexico, the United States) – both with the Museum of Ethnography in Stockholm (Sweden) – are presented. Finally, the article evaluates to what extent ADR could be an appropriate mechanism for the settlement of disputes concerningIndigenous Peoples’ cultural property, andwhether the Expert Mechanism is a well-suited body for facilitating the process of repatriating Indigenous Peoples’ cultural heritage.

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Guilfoyle, David, Bill Bennell, Wayne Webb,, Vernice Gillies, and Jennifer Strickland. "Integrating Natural Resource Management and Indigenous Cultural Heritage." Heritage Management 2, no. 1 (April 2009): 149–75. http://dx.doi.org/10.1179/hma.2009.2.1.149.

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Journal articles on the topic 'Indigenous heritage'

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