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Journal articles on the topic 'Right To Cultural Identity'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Piergigli, Valeria. "The right to cultural identity." Annuaire international de justice constitutionnelle 29, no. 2013 (2014): 597–619. http://dx.doi.org/10.3406/aijc.2014.2197.

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2

Rakić, Branko. "Cultural heritage: Right, identity and dignity: Right of access to and enjoyment of cultural heritage as a human right." Socioloski pregled 54, no. 4 (2020): 1210–59. http://dx.doi.org/10.5937/socpreg54-30009.

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In international human rights law established after World War Two, one of cultural rights that has been traditionally most neglected out of five categories of human rights (civil, political, economic, social and cultural rights), is the right to participation in cultural life, while its segment, by the nature of things, is also the right of access to and enjoyment of cultural heritage. Although international human rights law thus establishes the basis for treating the right of access to and enjoyment of cultural heritage as a human right, international acts dealing with the matters of cultural

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3

Fagan, Andrew. "Cultural Harm and Engaging the Limits of a Right to Cultural Identity." Human Rights Quarterly 39, no. 2 (2017): 319–40. http://dx.doi.org/10.1353/hrq.2017.0020.

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4

Roșca, Simion. "Cultural Diversity: Conceptual Approaches." Історико-політичні проблеми сучасного світу, no. 37-38 (December 18, 2018): 234–41. http://dx.doi.org/10.31861/mhpi2018.37-38.234-241.

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Cultural diversity is, as biodiversity, an element of the common heritage of humanity, whose defense is an ethical imperative inseparable from respect for the dignity of the human person. The concept of cultural diversity permits the existence of a variety of different cultures that are not, by far, isolated, but interact and intersect at all times. The UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expression of 2005 stated that cultural diversity is a defining feature of humanity and is aware of the fact that cultural diversity is a common heritage of humanity

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Louw‐Potgieter, J., and H. Giles. "Afrikaner identity: Diversity among the right." Journal of Multilingual and Multicultural Development 8, no. 3 (1987): 283–92. http://dx.doi.org/10.1080/01434632.1987.9994290.

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6

Castro-Peraza, Maria Elisa, Jesús Manuel García-Acosta, Naira Delgado, et al. "Gender Identity: The Human Right of Depathologization." International Journal of Environmental Research and Public Health 16, no. 6 (2019): 978. http://dx.doi.org/10.3390/ijerph16060978.

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Background: Transgender people have a gender identity different from the one allocated to them at birth. In many countries, transsexualism and transgenderism are considered mental illnesses under the diagnosis of gender dysphoria. This pathologization impacts on human rights. Main content: The United Nations (UN) has denounced violations against trans-people, including attacks, forced medical treatments, lack of legal gender recognition, and discrimination in the areas of education, employment, access to healthcare, and justice. The UN has linked these violations directly with discriminatory d

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7

Mahoney, Jon. "Cultural Identity, Autonomy, and Rights." Social Philosophy Today 15 (2000): 321–38. http://dx.doi.org/10.5840/socphiltoday2000154.

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8

John-Stewart, Gordon. "Human Rights and Cultural Identity." Baltic Journal of Law & Politics 8, no. 2 (2015): 112–35. http://dx.doi.org/10.1515/bjlp-2015-0021.

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Abstract Universal human rights and particular cultural identities, which are relativistic by nature, seem to stand in conflict with each other. It is commonly suggested that the relativistic natures of cultural identities undermine universal human rights and that human rights might compromise particular cultural identities in a globalised world. This article examines this supposed clash and suggests that it is possible to frame a human rights approach in such a way that it becomes the starting point and constraining framework for all non-deficient cultural identities. In other words, it is po

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Węgrzecki, Janusz. "Monopolizacja władzy kulturowej w liberalnej demokracji." Studia Politologiczne 2020, no. 55 (2020): 158–69. http://dx.doi.org/10.33896/spolit.2020.55.7.

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There is cultural domination of power in contemporary system of liberal democracy. In effect there is reaction as social, political and cultural evolution in Poland, Europe, USA. The article analyses different definitions of liberalism, describes interpretation of cultural monopolization of power, its character, mechanisms, manifests and reaction to domination of liberal-left identity. In conclusions describes identity clash of liberal-left with liberal-right and proposes a new deal and new consensus that establish a new form of democratic state as liberal-left-right democratic.

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10

Ferri, Marcella. "The Recognition of the Right to Cultural Identity under (and beyond) international Human Rights law." Journal of Law, Social Justice and Global Development, no. 22 (June 6, 2018): 15–40. http://dx.doi.org/10.31273/lgd.2018.2203.

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11

Mazrui, Ali A. "Cultural Amnesia, Cultural Nostalgia and False Memory: Africa’s Identity Crisis Revisited." African and Asian Studies 12, no. 1-2 (2013): 13–29. http://dx.doi.org/10.1163/15692108-12341249.

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Abstract The point of departure of this article is Ernest Renan’s observation that the secret of nation-building is to get one’s history wrong. We critically analyze – in the broader and historical context of the encounters between Africans and Europeans – the role of collective memory in its four functions of preservation, selection, elimination and invention. We focus on the first function to examine in depth how positive preservation of memory can become a form of nostalgia and how negative selection by memory can lead to elimination and amnesia. We argue that both nostalgia and amnesia can

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Baldasaro, Mary McCullum, Nancy Maldonado, and Beate Baltes. "Storytelling to Teach Cultural Awareness: The Right Story at the Right Time." LEARNing Landscapes 7, no. 2 (2014): 219–32. http://dx.doi.org/10.36510/learnland.v7i2.661.

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Stories contain the wisdom of the world, teaching cultural values, building community, celebrating cultural diversity, and preserving cultural identity. Where truth is suppressed, story is an instrument of epiphany and develops metaphorical understanding. A storytelling guild in Canada had been a cultural institution for 23 years, so when the center faced permanent closure, members were devastated. The purpose of this phenomenological study was to investigate the moment of this lived experience using interviews and focus groups. Findings indicated story strengthens content retention and langua

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13

Anderson-Gold, Sharon. "Human Rights, Cultural Identity, and Democracy." Social Philosophy Today 23 (2007): 57–68. http://dx.doi.org/10.5840/socphiltoday20072312.

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Mora Navarro, Fanny Verónica. "LOS DERECHOS A UN AMBIENTE SANO, A LA ALIMENTACIÓN ADECUADA, AL AGUA Y A LA IDENTIDAD CULTURAL. CASO COMUNIDADES INDÍGENAS MIEMBROS DE LA ASOCIACIÓN LHAKA HONHAT (NUESTRA TIERRA) VS. ARGENTINA ANTE LA CIDH." E-REVISTA INTERNACIONAL DE LA PROTECCION SOCIAL 5, no. 2 (2020): 330–55. http://dx.doi.org/10.12795/e-rips.2020.i02.15.

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The case Lhaka Honhat (Our Land) is the first in the IACHR related with the claim of the indigenous communities in Argentina. The final decision of the case was stated the 6th of February 2020. The IACHR considered that the State is responsible for the violation of the right of participate in a cultural life, contained in the cultural identity, to a healthy environment, appropriate nutrition and water, stated in the article 26 of the American Convention on Human Rights. This is the first precedent regarding social rights and indigenous peoples. The investigation will address: the importance an

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Alshehaby, Fatimah. "Cultural Heritage Protection in Islamic Tradition." International Journal of Cultural Property 27, no. 3 (2020): 291–322. http://dx.doi.org/10.1017/s0940739120000259.

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AbstractCultural heritage is a crucial component that plays a fundamental role in defining an individual’s identity and advancing the protection of his or her human rights. Reinforcing cultural distinctions and human differences are significant and therefore recognized in Islam. This article enhances the understanding of an Islamic approach to cultural heritage and human rights through the lens offered by three examples: the right to education, freedom of religion, and the right to development. The discussion of the protection of cultural heritage in Islam is essential because Islam is one of

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16

Boța Moisin, Monica Florina. "Protection of cultural identity designs – a universal necessityShould a cultural intellectual property right be constitutionally recognized?" Polish Law Review 2, no. 2 (2016): 75–85. http://dx.doi.org/10.5604/24509841.1230277.

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Protection of cultural identity designs is a necessity in today’s society and should be the subject of a joint European cultural policy. Constantly present not only in the fashion industry but all creative industries, designs inspired by tradition are and cannot be regarded as “just a trend”. Creative design is fundamentally different than tradition inspired design, as the latter is strictly connected with the interpretation of the values, traditions and creative mantras of the generating communities.In view of the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural

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Pande, Dhruv, and Munmun Jha. "Cultural Identity and Human Rights: Minority Claims, Ethnic Identity and Group Rights." Open Journal of Political Science 06, no. 04 (2016): 351–62. http://dx.doi.org/10.4236/ojps.2016.64032.

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18

Fierlbeck, Katherine. "The Ambivalent Potential of Cultural Identity." Canadian Journal of Political Science 29, no. 1 (1996): 3–22. http://dx.doi.org/10.1017/s0008423900007228.

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AbstractDespite the overwhelming prevalence of democratic ideals in contemporary political relations throughout the world, a potent ideological challenge to liberal democratic norms is the recent claim that “differential” rights are essential to foster and protect the identity of individual rights within culturally distinct groups. This article examines the claim that cultural identity confers sufficient normative force upon which to base distinct political rights for specific groups. In what, precisely, does the normative force of “cultural identity” lie? The article challenges the claims tha

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19

Downing, Lisa. "The body politic: Gender, the right wing and ‘identity category violations’." French Cultural Studies 29, no. 4 (2018): 367–77. http://dx.doi.org/10.1177/0957155818791075.

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The post-Brexit, post-Trump climate in the EU has seen a series of challenges from the right wing of politics to the liberal consensus of recent years (e.g. the rise of Gert Wilders in the Netherlands and the increased support for Alternativ für Deutschland in the 2017 German election). This article examines the gendering and embodiment of the new far right in France and the UK. It offers a comparative focus on two recent political challengers from the right who are female: Marine Le Pen (born 1968), the leader of the Front national in France since 2011, and Anne Marie Waters (born 1977), the

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Nilsson Stutz, Liv. "Archaeology, Identity, and the Right to Culture: Anthropological perspectives on repatriation." Current Swedish Archaeology 16, no. 1 (2021): 157–72. http://dx.doi.org/10.37718/csa.2008.09.

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The debatc concerning repatriation and reburial is attracting increasing attention in Sweden. While most archaeologists today understand the importancc of repatriation and the arguments underlying the claim, the process is not completely unproblematic and certainly not in all cases. This article explores some tendencies within the international debate about repatriation, and frames them within a more general discussion about human rights, the right to culture, and the role of cultural heritage within this debatc. Through a critical approach to the debate, it is argucd that archaeology needs to

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21

Pierse, Catherine. "Violation of Cultural Rights of Kurds in Turkey." Netherlands Quarterly of Human Rights 15, no. 3 (1997): 325–41. http://dx.doi.org/10.1177/092405199701500304.

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The Turkish Constitution and legal system are based on the overriding principle of ‘national unity’ and do not permit the recognition of minority rights. This in itself is not inconsistent with the European Convention which does not protect minority rights as such. Therefore, while certain restrictions on the private use of Kurdish language and other Kurdish cultural expressions may fall foul of the right to freedom of expression and the rights to non-discrimination guaranteed under the Convention, other Kurdish cultural demands, for example for Kurdish language education would arguably fall o

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22

Alvarez, Robert R. "Latino Cultural Citizenship: Claiming Identity, Space and Rights:Latino Cultural Citizenship: Claiming Identity, Space and Rights." American Anthropologist 100, no. 4 (1998): 1058–59. http://dx.doi.org/10.1525/aa.1998.100.4.1058.

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23

Harris, Geoffrey. "Europe's identity crisis: A new opportunity for the extreme right?" European Legacy 1, no. 2 (1996): 509–14. http://dx.doi.org/10.1080/10848779608579445.

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24

Renne, Elisha P. "All right, Vegemite!1The everyday constitution of an Australian national identity." Visual Anthropology 6, no. 2 (1993): 139–55. http://dx.doi.org/10.1080/08949468.1993.9966612.

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25

van den Hemel, Ernst. "Who Leads Leitkultur?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 2 (2020): 312–30. http://dx.doi.org/10.30965/23642807-00502003.

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Abstract A widely shared but understudied characteristic of the rise of right-wing conservative populism (the New Right) is the emphasis on religious-cultural identity of the West. Using phrases like ‘Judeo-Christianity’, ‘Christian values’, or ‘Christian Leitkultur’ a variety of political actors have claimed that religious-cultural identity needs to be safeguarded and enshrined in policy. As this frame is gaining traction, the question arises what this emphasis on the public importance of religion entails for those who tend to see themselves as the guardians of religious-cultural identity. In

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26

Noury, Abdul, and Gerard Roland. "Identity Politics and Populism in Europe." Annual Review of Political Science 23, no. 1 (2020): 421–39. http://dx.doi.org/10.1146/annurev-polisci-050718-033542.

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We review the literature on the rise of identity politics and populism in Europe. Populist parties have gained large vote shares since the Great Recession of 2008. We observe in many countries, and even in the European Parliament, a transformation of the main dimension of politics from the left–right cleavage to a new cleavage opposing the mainstream parties to populist parties. We examine how this transformation relates to changes in voter attitudes and the adjustment of political parties to these changes. Two main types of causes for the rise of populism have emerged: economic and cultural.

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27

Hennig, Anja, and Oliver Fernando Hidalgo. "Illiberal Cultural Christianity? European Identity Constructions and Anti-Muslim Politics." Religions 12, no. 9 (2021): 774. http://dx.doi.org/10.3390/rel12090774.

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This paper refers to the ambivalence of secularization in order to explain why Cultural Christianity can show both a liberal and illiberal character. These two faces of Cultural Christianity are mostly due to the identity functions that, not only faith-based religion, but a particularly culturalized version of religion, entails. Proceeding from this, it will be demonstrated here how Cultural Christianity can turn into a concrete illiberal marker of identity or a resource for illiberal collective identity. Our argument focuses on the link between right-wing nationalism and Cultural Christianity

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28

Moon, Richard. "Religious Accommodation and its Limits: The Recent Controversy at York University." Constitutional Forum / Forum constitutionnel 23, no. 1 (2014): 9. http://dx.doi.org/10.21991/c9vd5r.

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A recent request for religious accommodationat York University has generated controversynot just about the merits of the particular claimbut also about the general practice of religiousaccommodation under human rights codes andthe Canadian Charter of Rights and Freedoms. Iwill argue that the York case highlights the difficulty in treating religion as a ground of discriminationand more generally in fi tting religioninto an equality rights framework. Th isdiffi culty stems from the complex character ofreligious adherence, which can be viewed as botha personal commitment to a set of claims aboutt

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Hameed, Usman, Zarfishan Qaiser, Khushbakht Qaiser, Kashif Imran Zadi, and Beata Pollock. "Indigenous Peoples in Pakistan: In Consideration of the Right to Cultural Property and Identity." China and WTO Review 7, no. 2 (2021): 373–90. http://dx.doi.org/10.14330/cwr.2021.7.2.06.

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30

Smiers, Joost. "A Convention on Cultural Diversity: From WTO to UNESCO." Media International Australia 111, no. 1 (2004): 81–96. http://dx.doi.org/10.1177/1329878x0411100109.

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Article 19 of the Universal Declaration of Human Rights grants everybody the right ‘to freedom of opinion and expression … to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers’. Article 27 asserts that everybody has the right to participate freely in the cultural life of their community and enjoy the arts. In many countries, there is a growing perception that free trade agreements have debilitated these and other rights, and that consequently cultural identity is unsettled, and cultural diversity threatened. C

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Bicskei, Marianna, Kilian Bizer, and Zulia Gubaydullina. "Protection of Cultural Goods— Economics of Identity." International Journal of Cultural Property 19, no. 1 (2012): 97–118. http://dx.doi.org/10.1017/s0940739112000070.

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AbstractThis article addresses the current international debate on the protection of cultural goods. Whereas some groups (such as indigenous peoples) are arguing for the creation of cultural property rights analogous to classic intellectual property rights such as patent and copyright, most industrialized countries advocate to keep cultural goods within the public domain. In this article, we develop an economic perspective based on identity and clarify the question of which cultural goods should be protected, regulated, or left in the public domain. We conclude that protection based on the con

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Jones-Correa, Michael, William V. Flores, and Rina Benmayor. "Latino Cultural Citizenship: Claiming Identity, Space and Rights." International Migration Review 33, no. 2 (1999): 496. http://dx.doi.org/10.2307/2547710.

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Fuentes, Alejandro. "Protection of Indigenous Peoples’ Traditional Lands and Exploitation of Natural Resources: The Inter-American Court of Human Rights’ Safeguards." International Journal on Minority and Group Rights 24, no. 3 (2017): 229–53. http://dx.doi.org/10.1163/15718115-02403006.

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The Inter-American Court of Human Rights (I-ACtHR) has developed remarkable jurisprudence for the protection of the right to communal property of indigenous and tribal communities with respect to the ancestral lands that they possess and traditionally used-natural resources, in order to guarantee their cultural and economic survival in the Americas. This article critically analyses the legal regime applicable for the protection of the right to traditional communal property of indigenous and tribal peoples in the Americas, its connection with their right to cultural identity, and the right to a

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Jakubowski, Andrzej, Francesca Fiorentini, and Ewa Manikowska. "Memory, Cultural Heritage and Community Rights." International Human Rights Law Review 5, no. 2 (2016): 274–306. http://dx.doi.org/10.1163/22131035-00502005.

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For centuries church bells have constituted an inherent element of religious and social life. Due to their artistic and pecuniary value, the bells have also been subjected to forced removal and/or pillage. This article discusses the role of church bells as vehicles of the collective memory and cultural identity of selected ethnic and religious communities in Europe which were deeply affected by the post-World War ii territorial arrangements: namely, the Italian, Slovenian and Croatian communities of Istria and Ukrainians re-settled from Poland. Against the background of these cases it explores

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Madisson, Mari-Liis, and Andreas Ventsel. "Groupuscular identity-creation in online-communication of the Estonian extreme right." Semiotica 2018, no. 222 (2018): 25–46. http://dx.doi.org/10.1515/sem-2016-0077.

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AbstractFor explaining the dispersed extreme right movements that are presently flourishing in the online sphere, British historian and political theorist Roger Griffin has elaborated the concept of groupuscular right. The groupuscular right can be characterized by the non-hierarchic and the rhizomatic structure of intra-groupuscular communication. Our study on Estonian groupuscular right complements it with the ideas of cultural semiotics that help to explicate self-descriptions of particular groupuscular nodes (e.g., blog posts) but also to analyze their relations with other extreme right gr

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Sheridan, Clare. "Cultural Racism and the Construction of Identity." Law and History Review 21, no. 1 (2003): 207–9. http://dx.doi.org/10.2307/3595073.

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Ariela Gross offers a thorough summary of points made in the two articles in this Forum, and integrates the articles well. As she notes, taken together, they provide an examination of the “other white” litigation strategy employed by Mexican American civil rights lawyers.

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Leurs, Koen. "Communication rights from the margins: politicising young refugees’ smartphone pocket archives." International Communication Gazette 79, no. 6-7 (2017): 674–98. http://dx.doi.org/10.1177/1748048517727182.

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Politicising the smartphone pocket archives and experiences of 16 young refugees living in the Netherlands, this explorative study re-conceptualises and empirically grounds communication rights. The focus is on the usage of social media among young refugees, who operate from the margins of society, human rights discourse and technology. I focus on digital performativity as a means to address unjust communicative power relations and human right violations. Methodologically, I draw on empirical data gathered through a mixed-methods, participatory action fieldwork research approach. The empirical

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Khorishko, Liliia, and Natalia Horlo. "National identity in the discourse of political elites of Poland and Hungary." Revista Amazonia Investiga 10, no. 40 (2021): 9–16. http://dx.doi.org/10.34069/ai/2021.40.04.1.

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The article analyses the position of the political elites of Poland and Hungary, who see the strengthening of European integration processes as a threat to national sovereignty and national identity. The authors link the emergence of interest to the problem of the crisis of national identity with the intensification of the activities of right-wing political parties and movements in these countries, which are trying to introduce the idea of right-wing populism into the public consciousness. The beliefs about the unity of society and the revival of traditional values form the basis of right-wing

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Govind, R. "Equality, Right, and Identity: Rethinking the Contract through Hobbes and Marx." Telos 2011, no. 154 (2011): 75–98. http://dx.doi.org/10.3817/0311154075.

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Dunn. "Ethics, Identity, and Political Mediation in Right-Wing American Populism." Soundings: An Interdisciplinary Journal 102, no. 2-3 (2019): 158. http://dx.doi.org/10.5325/soundings.102.2-3.0158.

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Farrell-Banks, David. "Crossing Borders and Building Walls in Right-Wing Uses of the Past." Anthropological Journal of European Cultures 30, no. 1 (2021): 104–13. http://dx.doi.org/10.3167/ajec.2021.300107.

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Right-wing populist, nationalist and extremist groups frequently make discursive use of the past to support their political agenda. This contribution briefly examines the use of the 1683 Siege of Vienna in political discourses. It shows how certain parts of European heritage are mobilised globally to present a singular view of European identity as white and Christian. This identity is constructed in opposition to a Muslim and migrant ‘other’. The contribution shows that this notion of European identity is used not as a call for European unity, but to serve nationalistic needs when utilised by

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Arrubia, Eduardo J. "The Human Right to Gender Identity: From the International Human Rights Scenario to Latin American Domestic Legislation." International Journal of Law, Policy and the Family 33, no. 3 (2019): 360–79. http://dx.doi.org/10.1093/lawfam/ebz007.

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Abstract Transgender persons usually undergo significant discrimination all over the world. This is the reason why gender identity has been translated into the language of International Human Rights Law. Thus, the European Court of Human Rights has evolved along the last decades towards the recognition of this human right, and so has the Inter-American Court by releasing its recent advisory opinion on gender identity, equality and non-discrimination of same sex couples. Within this framework, some Latin American countries have passed regulations entitling trans persons to have their public rec

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de Orellana, Pablo, and Nicholas Michelsen. "Reactionary Internationalism: the philosophy of the New Right." Review of International Studies 45, no. 5 (2019): 748–67. http://dx.doi.org/10.1017/s0260210519000159.

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AbstractWhat does the New Right want from international relations? In this article, we argue that the philosophy of the New Right is not reducible to a negation of internationalism. The New Right coalesce around a conceptualisation of the international driven by analytics and critiques of specific subjects, norms and practices, that should be treated as a distinct international theoretical offering. We refer to this vision as Reactionary Internationalism. This article examines and locates this vision within the intellectual history of nationalism and internationalism by drawing on poststructur

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Napso, M. B. "Legal aspects of ensuring ethno-cultural differentiation: On the issue of recognizing the right to identity as a fundamental constitutional right." Право и государство: теория и практика, no. 4 (2021): 216–19. http://dx.doi.org/10.47643/1815-1337_2021_4_216.

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Ahearne, Jeremy. "Laïcité: A parallel French cultural policy (2002–2007)." French Cultural Studies 25, no. 3-4 (2014): 320–29. http://dx.doi.org/10.1177/0957155814532195.

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The recasting of laïcité in France between 2002 and 2012 constituted a channel through which succeeding right-wing governments endeavoured to secure a form of cultural hegemony. This article focuses on the period 2002–7. The process leading to the anti-veil legislation of 2004 under President Chirac revealed how this symbolically charged motif once associated with the left had been displaced and integrated into a traditional and restrictive right-wing culture-shaping programme. Interior minister Sarkozy’s endeavours between 2002 and 2004 to fashion an institutional dialogue with Islam in Franc

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Fuentes, Alejandro. "Judicial Interpretation and Indigenous Peoples’ Rights to Lands, Participation and Consultation. The Inter-American Court of Human Rights’ Approach." International Journal on Minority and Group Rights 23, no. 1 (2016): 39–79. http://dx.doi.org/10.1163/15718115-02202006.

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This article proposes a critical legal analysis of the jurisprudence of the Inter-American Court of Human Rights regarding indigenous peoples’ rights to lands, participation, and consultation. It focuses on the role that cultural diversity as a legal standard has played in the recognition of the indigenous peoples’ right to consultation and participation in all matters that directly affect them, as a guarantee for the protection of their right to communal property and natural resources traditionally used, and for safeguarding their cultural identity. In analysing the jurisprudence of the Inter

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Vees-Gulani, Susanne. "Symbol of Reconciliation and Far-Right Stronghold?" German Politics and Society 39, no. 1 (2021): 56–78. http://dx.doi.org/10.3167/gps.2021.390104.

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In the eastern German city of Dresden, populist and nativist far-right groups, such as the homegrown pegida and the AfD, enjoy particularly robust support among the population, even though Dresden is presented as a symbol of peace and reconciliation. Many residents base their personal and social identity on Dresden’s long-established narrative as an iconic baroque city that suffered an unparalleled loss and victimization in the 1945 Allied bombings, prior to its post-reunification revival. However, this narrative includes a blind spot about the Nazi context of the destruction, opening it up to

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Caust, Josephine. "Cultural Rights as Human Rights and the Impact on the Expression of Arts Practices." Journal of Citizenship and Globalisation Studies 3, no. 1 (2021): 17–30. http://dx.doi.org/10.21153/jcgs2019vol3no1art1051.

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Abstract:

Cultural rights are becoming an increasingly important area of human rights discussion given the association between culture, identity and social equity. The subject is considered here in the context of how the absence of cultural rights influences both the recognition of the diversity of cultures and the capacity of some to access and practice art. Culture and arts practices are intertwined but certain arts practices are prioritised over others by funding bodies, governments and institutions. Recent examples from Australia are highlighted, in which changes to the cultural makeup of the countr

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Pierik, Roland. "Yvonne Donders, Towards a Right to Cultural Identity? Antwerp, Intersentia, 2002, 422 pp., ISBN 9050952380, €69.00." Leiden Journal of International Law 16, no. 3 (2003): 639–49. http://dx.doi.org/10.1017/s0922156503211389.

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Bivins, Jason. "Religious and Legal Others: Identity, Law, and Representation in American Christian Right and Neopagan Cultural Conflicts." Culture and Religion 6, no. 1 (2005): 31–56. http://dx.doi.org/10.1080/01438300500071224.

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