Musical Heritage as mediator of dialectic relation in Korea on production side

Musical Heritage as mediator of dialectic relation in Korea on production side

1. Context, Background

 The topic of this research is intangible musical heritage, particularly Arirang folk song in South Korea. The reason for selecting Arirang as a topic is that it is the most representative song and symbol of Korea. Widespread are regional practicing communities. It has been considered “the song of the Korean people” and it is “a global symbol for the preservation of oral and intangible cultural assets” (Kwon, O. 2012).

Korea is one of the countries that ratified the 2003 convention which ICH concept originated from. According to UNESCO, Intangible Cultural Heritage (ICH) is an inclusive concept, as it means knowledge, oral tradition, music, language, etc. The history of ICH field is relatively short, compared to other cultural fields. Since the ICH convention in 2003 initiated by UNESCO, articles regarding ICH actively started to be published. Although its history as academic field is short, the history of heritage itself is so long, as it even goes back to the birth of human.

 As heritages are designated by a nation, they acquire the status of national heritage, treasure, etc. If those heritages are nominated by UNESCO, they obtain the status of world heritage. Heritage studies are interdisciplinary.

Cultural anthropology, folklore studies, and museum studies are related to the study of heritages. But, so many other fields can be interrelated under the name of heritage.  CHS is different from existing heritage studies in a way that it “emphasizes cultural heritage as a political, cultural, and social phenomenon” (Kynan Gentry, 2019). Combining heritage with other fields is popularizing social phenomenon. 

 The historical scope of this research is from liberation of Korea in 1945 to current days. Rather than using the vocabulary “history,” I want to use “memory.” One of the metaphors is as follows: heritage is “a marker of memory” (Dacia Viejo-Rose, 2015). So, the interpretation of this memory is necessary for the next generation.

Intangible Cultural Heritage as a “collective memory,” the stakeholders, communities need to put in the center for proper interpretation. The inclusion and exclusion of the subject involves a political process. What kind of memory should be selected and remembered is considered an important issue. Those memories that passed through heritage are multi-layered.

2. Purpose, questions

 The purpose of this study is to explore new possibility of expressing “common shared (identity) of Korean” in the relation of different parties who practice and administer Arirang folk songs. The problem with shared identity between communities and institutions is the subjection of particular party in ideological conflict. In this study, a tentative definition for “Common (Shared) identity of Korean” is Koreanness shared among multiple groups in the increased flow of socio-cultural interaction. With the increased flow in the current age, the Korean identity is shared by multiple categories of group and regarding institutions such as CHA in South Korea and UNESCO.

 This research aims to investigate the role of musical heritage in mediating dialectic relation in Korea. It aims to answer how the disparate level of subject parties experience relation and perform identity through ICH. Does the heritage cause conflict in and after of ‘heritagisation’ process, or does heritage ‘instrumentalized’ by many actors in conflict which already existed before? Here definition of conflict indicates conflicts between different nation-states and conflicts between people and organizations in different nation-states. How different practitioner groups in South Korea use Arirang folk song in conflict situation? Does the individual’s socio-economic class and status gap influence the experience of Intangible Cultural Heritage?

These questions are what is missing in the literatures i’ve referenced. These are needed to be addressed because the Arirang song provides means of expression to all kinds of individuals. It contributes as the problem-solving solution to social division situations in South Korea. Based on the articles I’ve referenced, the current state of knowledge can be divided into producing lists and consuming already listed ones. On the consumption side, ICH nomination affects to increase of tourism, hence it also brings economic benefits (Bak, S. et al., 2019). What I have found is the importance of safeguarding as a process-oriented approach across all generations. 

 There is a lack of study about grassroots group relations with authoritative subjects and institutions.. As Representative List, Arirang is characteristic in its inclusiveness as it is a song of suffering people and minorities. It was a means of expression and contributed to cultural diversity. The existing claim of nationalism regarding shared identity is that members of the nation shared a common identity within a specified group.

In the case of Arirang, the municipality-based community network contributes to an inclusive society by being used in international events and ceremonies such as the Olympics. The authentic existence of shared heritage was widespread after the post-colonial era. What is missing from current knowledge about ICH and Arirang is its possibility of contributing to future generations as means of conflict-solving tool. 

 The rationale of this research is the intangible value of Arirang as the representation of multiple groups of people based on locality. In the management of common identity, Cultural Heritage Administrative in ROK took an important part. Arirang in ROK achieved the status of a cultural asset in 2015 after getting the status of ICH by UNESCO in 2012.

In acquiring the status of mass culture supported by the nation, its subcultural characteristics practiced by the local community did an important role (Seonwoo, Kim, 2020). For the production of pan-national(all-inclusive) identity, the subcultural characteristic of Arirang needs to be considered in self-staging of mass culture. 

3. Hypotheses

 Firstly, I hypothesize that through reflection and performing of heterogeneous identity, Arirang contributes to the construction of peace between different stakeholders in Korea. As mean of dialectic relation, ICH can contribute to sustainable development goals, until 2030. Arirang is connected with SDG 16(peace, justice, and strong institution) of UN.

Second hypothesis is that the shared identity between grassroots groups(practicing communities) and authoritative institutions contribute to overcoming postcolonial legacy in Korean Society. The performative culture of Arirang song as “living heritage” in daily lives affects to reproduction of community and their identity in multiple space and time layers.

4. Theoretical framework

 Theory supporting my hypotheses is intersubjectivity theory. I’ll adopt Marx’s political term “class struggle”. Inclusion and exclusion within community, and the international heritage list is political process. The concept can be sophisticated by adopting the theory and term in the other social science field. A discursive strategy for the legitimization of argumentation is a critical analysis by applying inter-subjective theory and Marxian vocabulary of class regarding its political language.

When approached from the angle of intersubjectivity theory, Intangible Cultural Heritage is difficult to be objective because of its intangibility. Arirang musical heritage had become multiple symbols of suffering people and national pride. Human intersubjectivity is achieved through communicative resources such as language. As Arirang was transmitted using language from living heritage treasures to younger generation, the representativity of communities in the song seems to change and renew in timely manner. In-group identification through song occur through the shared experience.

 The strength of the theory is that it is helpful for explaining relation between actor’s perspective toward Arirang. It is effective in explanation of relatedness between two or more actors. The weakness is that intersubjectivity theory and concept was originated from other fields. I’ll apply “intersubjective self” to Arirrang community and institution. The reason why intersubjective theory is so compelling for me is that  to understand who are included in, excluded from, the community,. Adopting this theory, I would explain the reaction of institutions According to Federico Lenzerini (2011), “self-identification” is important trait of ICH. “Self identification” through “constant recreation” does not imply hierarchy or classification.

5. Literature Review 

 What has been written about heritage studies can be divided into production and consumption.  Among the literature on heritage production in international list and knowledge. Registering in the list of UNESCO is the production of World Heritage and Intangible Cultural Heritage under the system of the international organization.

Existing criticism is that international organization is the regime of heritage, and the effort of registering by each country is patrimonial “heritagisation” or even amalgamation. Among countries that ratified this, South Korea actively registered its heritage. According to the analysis of Chen et al. (2020), heritage is the soft power of the country, and it is a part of the nation’s identity. Authors descriptively analyzed research trends in each region, Asia, Europe, and the United States.

 The literature discussing questions concerning heritage consumption is Bak, S., Min, C. K., & Roh, T. S. (2019) and Seonwoo, Kim. (2020). The linkage between these literatures were impacts of enlisting on individuals(tourists and practitioners) Here the status of individual was quantified as intervening and control variable. Control variables include tourist’s health, education level, and urban or rural area where they live.

 In regarding with production of list, with the fear of losing diversity, countries participated construction of the convention. However before that, developed countries already produced the national list and invested in it. The meaning of gap between developed and developing countries is difficulties of applying Operational Directives of the convention to all of the ratified countries on universal level.

In the study of Seong-mi Jeong (2019), the author shows the class system of earlier periods in South Korea remained a legacy in detail of tangible and intangible heritage.

Here the craft item used in marriage rituals and skill making of it both correlated to individuals’ status. In rituals such as marriage, the list of items was different according to class and social status.

Since the modernization of Korea, this Tangible Heritage and ICH wasn’t fully transferred to the young generation.

Similarly, the rising importance of safeguarding is reflected in the analysis of the trend. Safeguarding means a more active process with an aim for preservation than the word ‘preservation’ which was used before.

The new keyword ‘safeguarding’ was added to the existing analyzed keyword. The longer period was inspected by Oh Jung-shim (2021).

When considering the quantified method is relatively rare in the cultural heritage and anthropology field, this article using quantitative data is helpful for the understanding network of articles from international cultural heritage-related journals.

Because one of the most characteristic parts of Arirang lies in the possibility of improvisation and changing lyrics. The intangibility of heritage is a recent paradigm and based on the literature, it has meta cultural nature. Intangibility of Arirang, bitterness represented as sensibility of Korean ethnicity articulated within postcolonial conflicts.

In the case of Arirang folk song of both South and North Korea, as it was popular by all classes of people, it was no need of safeguarding. The characteristic of Arirang as a sub-culture was described by Seonwoo Kim (2020). As tool of expression, it can be used by minorities for political purposes as reproduction of identity. That category of Arirang contrasts with the main, national version.  

6. Research design and methodology

 In this deductive study,  I’lladapt the qualitative method. I’ll do interviews and library-based research. The methodology that I propose to analyze is aimed at answering the question I’ve suggested. I need to interview workers in heritage institutions such as CHA in South Korea and agencies connected with UNESCO.

Along with that, I’ll interview young educators, transmitters and students studying the “living heritage” practice. To answer the aforementioned research questions, historical contextualization of Korea regarding Arirang song is required.

7. Implication and contribution of the study to knowledge (Applicability of Results)

In this study concerning involved actors in the negotiation process, the value of performative culture, “intangibility” would reveal the way. It would contribute to increasing awareness of diversity in Korean Society. As an attempt to go beyond the realm of tangible heritage, this research would contribute to concerning stakeholders related to the mediation of Arirang.

In search for social conflict through heritage education in the future, young individuals and organizations, agencies, and institutions. Arirang song appropriated all classes of people (Kim, S. 2020). In this regard, the parties both on production and consumption side can coexist and contribute to sustainability in conflict situations through changes.

8. Contribution

The study would contribute to understanding  layer of respect and coexistence of which brings peace in Korea.

Writer: © DahaKim 김다하

–References

Duranti, A. (2010). Husserl, intersubjectivity and anthropology. Anthropological theory, 10(1-2), 16-35. https://doi.org/10.1177/1463499610370517

Schramm, K. (2015). Chp 27. Heritage, Power and Ideology. Waterton, E. & Watson, S.(Ed.). The Palgrave handbook of contemporary heritage research. (pp. 442-457). PALGRAVE MACMILLAN. DOI: 10.1007/978-1-137-2935-6

Sangmee Bak, Chung-Ki Min & Taek-Seon Roh (2019). Impacts of UNESCO-listed tangible and intangible heritages on tourism. Journal of Travel & Tourism Marketing, 36(8), 917-927. DOI: 10.1080/10548408.2019.1658034

Seong-mi Jeong. (2019). (Co-) curating the rural traditions and material culture of villages: a case study in Wanju, Korea. International Journal of Intangible Heritage, 14, 173-185.  DOI : 10.35638/ijih.2019..14.010 https://www.ijih.org/volumes/article/845

Jung-shim Oh. (2021). Research flows and results of studies on intangible cultural heritage: A network analysis of articles in related international journals, 2002–2020. The International Journal of Intangible Heritage, 16, 18-29. DOI : 10.35638/ijih.2021..16.004

Seon-woo Kim. (2020). The Subcultural Characteristics and Consumption Forms of Arirang — With a focus on its history from the Enlightenment period to colonial period — . THE JOURNAL OF MODERN LITERARY THEORY, 81, 31-57. DOI : 10.22273/SMLT.81.2 https://kiss.kstudy.com/thesis/thesis-view.asp?key=3790701

Yulong Chen, Ke Xue & Megan Dai (2020). The academics of Intangible Cultural Heritage – knowledge map analysis based on CiteSpace (2003-2019). International Journal of Intangible Heritage, 15, 181- 198. DOI : 10.35638/ijih.2020..15.012