DahaKim

Sonic heritage as a mediator of relation in Korea on construction of heritage

Writer: © DahaKim 김다하

1. Background of Research

The purpose of my study is to examine how people who have a stake and institution reproduce heritage itself through a change of status and relation.

The topic is the identification, presentation, and promotion of Representative List ICH in Korea.

The need for further research on my topic is Cultural heritage is often used for strengthening national identity, but if it is strengthened, then it can lead to nationalism, and it is the opposite of the aim of UNESCO. Individual experience and its disconnection with a group make juncture.

This research is significant because it delves in to the heritage depicting Korean identity and constituting the sense of Korean(ness). Does the M is “fixation of the identity(Alissa slaw)? The belief about norm and power that determining wrong and right according to norm is the harm to diversity.

Regarding the background of this research, this study is required because current days, Korean Society experiences lots of conflict according to socioeconomic class, gender, etc.

The specific reason has been changed for a historical period. But still, disparity brings conflict in Korean Society. As a Living heritage, ICH doesn’t equally experience by communities, human treasures, and individuals.

Rather than experience it on daily basis, it became something to have to visit or cost money for participating in. Music as a constitutive element of individual belonging to the community, disparity of conditions becomes harm distinguishing status of individuals.

Through the sensorial experience of inherited song, inherited memory is shared with constituents of the nation. When this is displayed to outsiders, who do not consist of Korean ethnicity, it makes others understand the value and the particular way of Koreans.

Sharing music with others allows understanding each other. According to UNESCO, what Arirang display is human creativity, diversity, and inclusivity.

2: Why Arirang matters?

The reason why it is important is music embodies value, memory, and indigenous knowledge about the way of living.

In social conflict, divisions are closely related to the status inequalities of individuals. The minor version of Arirang which is not safeguarded well is subjugated heritage.

When local cities safeguard the local version of Arirang, they amalgamated it as one single version, rather than transferring all of them with human treasures.

I adopted a constructivist approach, regarding heritage as a phenomenon. The ethnographic case study I’m deploying is heritage and identity and conflict studies concerning heritage.

As it is a heritage of all humanity, the virtue of Arirang needs to be included.

The definition of Korean includes citizenry, ethnicity within the territory, and expatriate Korea.

Korean race as indigenous ethnicity, the identity shared by Korean cannot be equally shared in social division situations. Social division is based on the economic, and political situation. The construction of cultural heritage is done by heritage professionals, they are like a mediator between different subject parties.

3: The history of Arirang

The history of Arirang goes back to the Joseon era, it was a song of working-class people during the construction place of the Gyungbokgong palace. From 2012, which is the year Arirang became RL of ICH, until 2022, how does the Meaning-making of Arirang’s historical, structural and institutional context become different?

How does historical context impacts cultural outcomes and cultural heritage list production, particularly in the Korean context since 2012? How historical context of Korea impacts the outcomes of Arirang heritage and what is the role of the law of different cities?

According to UNESCO, the Younger generation and indigenous women do an important role in knowledge transmission, using oral tradition.

In apprentice to learn ICH, the system of knowledge sharing is dependent on the constitution of the organization. In the process of heritage enforcement(“heritagization”) of musical practices, the participation of the local community is the most important.

Korean ethnicity as an indigenous group, particularly young people and women can be divided into multiple classes of people. Peace can be defined in many ways, but particularly as further promotion of friendly relations and cooperation among States. Without distinction of any kind such as race, or gender, ICH facilitates Social cohesion and tolerance of different groups. In the case of human treasures, how many (indigenous, foreign, and young) women are involved?

Solidarity between cultural bearers and stewards contributes to cohesion. Collective music-making contribute to group cohesion. It is an essential instrument of dialogue between cultures.

ICH provides a sense of belonging and identity. Production and reproduction of cultural expression which is deeply rooted in history. Expression is influenced by social dynamics. By examining programs and projects in the region, I examined the transmission of knowledge. Oral heritage and cultural manifestation are important for that.

In Korea, a symbol of conflict is the DMZ area. Regional, territorial identity collides with the other part through historical memories. For its sustainability, the Institutional aspect of living heritage become interacted with the Individual aspect. In 2016, as Operational Directives 179 was added, To prevent future new conflict by promoting dialogue mediated by ICH, resilience experiencing is important. ICH is a factor of rapprochement, exchange, mutual comprehension, and social cohesion.

To prevent future new conflicts by promoting dialogue mediated by ICH, making each party experience resilience is necessary. Arirang as the elements proposed for the UNESCO Representative List of Intangible Cultural Heritage, make Koreans feel a sense of belonging, wherever they locate.

To distinguish themselves, contested identities identified the sustainability of individuals’ life. Communication and sharing of indigenous living are necessary. Indigenous culture as equal with others is key in the spirit of the 2003 convention.

In the heritage frameworks, whether on a tangible or intangible basis, conflicts of interest, copyright, and authenticity is the key issue. Constant reproduction of ICH is the sustainability of authenticity. A shared positionally between individuals creates sense of belongings in the process of reproduction.

According to Laurajane Smith, the definition of Heritage is “the multiple processes of meaning-making”. The identity is negotiated in the process.

A conflict situation is negotiated differently. In a conflict situation of authenticity, the definition of ethics, morals, and law need to be defined.

As people are “recognized as part of their cultural heritage” (UNESCO, 2003 convention), the identity of the people about heritage is negotiated constantly.

Cultural brokers negotiating multiple people are professionals. About the role of professionals, on the national level, they participate identifying process.

At the 2020 ICOMOS Symposium, the theme was “Shared Cultures, Shared Heritage, Shared Responsibility”. The idea of “shared” was considered “provocative”. Because it was forced to share in some cases. ICOMOS is a network of experts.

Their effort to share different cultures is the dissemination of twelve ethical principles for safeguarding intangible cultural heritage.

But a safeguarding plan is “a set of coherent measures developed by and with the community”. “Free, prior, and informed consent” of community is quintessential. Providing access to justice for all is an accountable and inclusive institution at all levels. In a program that was launched in an alliance with UNESCO, ethical principles and codes of ethics were applied in Education programs and festivals.

The Viability of ICH elements depends on the transmission to the younger generation. In methods of community participation, sharing skills in ICH safeguarding is important.

Conflicts are discord between or within communities, recent or ongoing conflicts. Disrespect, disdain, or contempt toward decreased. What is clear, however, is that outsiders should not identify the communities concerned in a top-down process, without consultation or consent of the people concerned.

4: To solve the problem

To solve the problem in some of the problems that may arise in identifying a marginalized and/or disadvantaged group within their community is to Negotiate their role in Intra-community negotiation. Identifying representatives and The problem of misrepresentation Counter productive Enforce the law and administer justice and Re-establishing trust and peaceful coexistence within and between communities.

The problem regarding ICH is that it is easy to misrepresent and misinterpreted. The phenomenon of misrepresentation and misinterpretation. A convalescence from this is required to the misrepresented people. It is difficult to promote the cultural right of indigenous Koreans in social injustice. “Neoliberal heritage management” in the Korean region and international organizations connected in a global setting. Interpretation of different stakeholder dissonance produces conflict.

The conflicting interpretation of the past destroys memory and causes amnesia. The other problem is that the cultural sector has been excluded for a while and only included in recent years on a policy level. If living heritage is not equitable with different stakeholders, it would not be sustainable. In a neoliberal society, ethics are defined by the party that has power.

The impact of justice on the implementation of ethical principles would be determined by the institution. People’s suffering with social, and economic gaps and its representation is not fully represented their suffering. To solve the problem, protecting particular ICH elements and supporting key ICH practitioners is possible.

People who have a stake in heritage are various. As an Approach to solving the problem, I interviewed a case of peaceful coexistence between people who are economically, and socially different. I used the UNESCO 2003 Convention Ethical Principles for Safeguarding Intangible Cultural Heritage as a guiding tool. Also, I used the ICOM Code of Ethics for Museums. Safeguarding means measures aimed at ensuring the viability of the intangible cultural heritage.

Local authorities such as human treasures reproduce ICH itself and its relation involving transmission. In social reconstruction, local customary law brings people into their own rules. It is in contrast with the principle in conformity with the 2003 convention. Collision with customary and convention law is complicated. The power to have a balance between different parties makes it change. A source of human creativity, living heritage brings humans closer together. I used structured observation, semi-structured interviews with individuals, and focus groups were used to gather the data.

There are many different practitioner groups, particularly in education programs, particularly specialized schools, and programs for normal people. I problematized existing categories and orders in ICH. The repercussion is caused by misrepresentation and misinterpretation, which is harmful to Arirang as an ICH element. The effect that the community shares are based on social relationships. In the crisis of reproduction, production reproduction and sociality is important for the people who share heritage. The people who share points of view are in the same category of community.

Under the ODs and principles, Living communities from below operate their power which is contrary to the local authorities. Customary law and local authorities are not contrary to internationally agreed law. As the convention mention, the participation of communities is important. But in the case of supporting, only “experts are supported” for the fee. (UNESCO, 2003) I pathologize and problematize this contrast between the multiple law; international, national, and customary law.

To answer the aforementioned research question, the identification of Arirang in a quintessential way is necessary. In the experience of resilience, preventing future new conflicts by promoting dialogue is important. There is no ‘subcultural heritage under the UNESCO convention because there is no hierarchy. ICH is a factor of rapprochement, exchange, mutual comprehension, and social cohesion, The problem is that the role and idea of heritage was a vehicle of nation building. But it changed to an interment for world-making.

5: Contribution

his research contributes to solving the current problem of considering heritage as an isolated field. As it is an interdisciplinary field, it is easy to be connected with other fields, and by engaging other fields, the usage of heritage can be better. I aimed at examining the current problem regarding authenticity among practitioners. As they recreate ICH, there is a chance that practitioners make viewers misunderstand ICH. In museum education programs using ICH, and in musical performances, their recreated performance make the viewer understand their tradition as authentic tradition. Arirang, an evocative hymn include both authentic and inauthentic version. How do different practitioner groups in South Korea produce and reproduce Arirang folk songs in a conflict situation?

Does heritage cause conflict in and after of ‘heritagisation’ process, or does heritage ‘instrumentalized’ by many actors in the conflict which already existed before? Heritage caused conflict after it was nominated as ICH. It is used by many individuals, stakeholders, and institutions. Who is excluded and included in the realm of community is determined by a party that has a stake and power.

Does the individual’s socio-economic class and status gap influence the experience of ICH? ICH is not owned by particular group, so anyone can participate in experience of it. But as the ICH recreated, the party who recreated take a priority or responsibility toward it.

So rather than focusing on the individuals, the one who reproduce and recreate would take more stake in heritage interpretation. In presentation of it, not everyone can be included, so the stakeholder becomes take the right of experience. Rather than the people themselves, the one who produce ICH is more important. Heritage is shared within nation before it registered by international organization. After it registered, it shared by international people. As it pass the norm of nation and international organization, more diverse people become share the heritage.

But participating in the experience of it is an active process. Solidarity between different kinds of people is necessary for experiencing it. Solidarity usually works with the same kinds of people. More than the solidarity between similar kinds of people, the network and connection between these groups are necessary.

The connections of different groups and the solidarity between those are possible through ICH. By sharing the ICH, different groups of people who don’t have ethnicity of Korean can share their effects and sentiment. Heritage practice as a phenomenon, reproduce the knowledge sharing. The social values are different in eastern and western.

Rather than dividing eastern with western, the whole planetary thinking is required. Rather than dividing eastern with western, as it is open to the public, it becomes more accessible and inclusive. To enhance understanding and social justice. According to the ICOM Museum “collect, interpret, exhibit tangible/intangible asset”.

By doing so it can “contribute to human dignity and social justice, global equality and planetary wellbeing” These phenomena have a systematic relation with other diverse civilizations. Cultural factors such as song as a communal collective, and the way it shared is all different.

The community doesn’t constitute of own homogeneous unity. The subgroup within the community holds different social values. Under the UNESCO convention, there is no hierarchy between different groups within the community. For their worldviews and behavior, all-inclusive. The music and practice “knowledge, belief, law, morals, custom” (to quote the items of Sir Edward Tylor’s classical definition of culture). Individuality is driven by “systems of meaning”. The character we have in common as Korean is mediated through the experience of music.

Writer: © DahaKim 김다하