Daha Kim, The face of the Buddha, 2024, Modeling(clay, acrylic), 16x25x9cm.
This work aims to understand how Intangible Cultural Heritage (ICH) is educated as a topic of learning, inspiration, and enjoyment at a local site of cultural reproduction and how ICH transmission education is shaped by the stakeholder-shareholder relationship, including 1) the local citizens, 2) a holder of the ICH element, certified trainers, successors as teachers, and 3) administrators. The artist as a local citizen, I learned ‘Buddha sculpture making skill’ from a holder of ‘the Buddha sculpture making ICH element.’ This work is the result of it. As previous studies have focused less on the transmission education place of older listings on the list, it is necessary to study the topic at the most ground level. Adopting the qualitative ethnographic method, participant observation and interviews would be utilized, to present a detailed analysis. Findings would be helpful not only to the local element, but for other types of sound heritage that transcend the place that it played. The inventory of ‘Intangible Cultural Heritage’ (hereafter ICH) is an important vehicle in promoting cultural diversity and is significant for livelihood, communal geographical identities, and cultural rights. The elements in the inventory of ICH are inscribed on the standard setting system of the ‘United Nations Educational, Scientific, and Cultural Organization’ (hereafter UNESCO). The government of the Republic of Korea ratified ‘the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage’ (hereafter the Convention) of UNESCO. The benefits ‘cultural diversity’ and ‘variability’ are promoted particularly through a ‘Representative List of the Intangible Cultural Heritage of Humanity’ (hereafter RL) among the three types of lists provided in the Convention. As the elements in RL are well-safeguarded, its time-tested usefulness is certified. The focus of this study is variability and contextualization by roles through the tertiary transmission of education participation.
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.
Although Arirang became one of the elements of UNESCO ICH, under the 2003 convention, by Korea, it does not exclusive to particular nation state. Among many kinds of ICH, music is another way of communication interacting emotion which is different from direct one using language. In identifying, nominating, and safeguarding of ICH, nation-state take a role of it. But in the program of UNESCO, involvement of community members are more important. According to UNESCO, the ‘intangible cultural heritage’ means the practices, representations, expressions, knowledge, skills.
This is an explorative research exploring whether changing perception of Arirang contributes to solve of social conflict, justice in relation to other group in a daily social situation. -Independent Variable: “Arirang(elements of ICH)” -Intervening variables: “economic class”(mathematics required, need to be erased), “social status”; job(e.g. house owner, cleaner), “gender”(man, women, non-binary), “ethnicity”(Korean minority:Chinese Korean Diaspora in Korea, Japan Korean Diaspora in Korea, Korean, Foreigner) -The Independent variable is sharing of multinational intangible sonic heritage among communities based in places, and territories(cities in Korea, China, and Japan). Intervening variable is ethnicity, social class status(job, etc), and gender(man, woman, non-binary) of individuals in communities. Dependent variable is meaning of multinational intangible sonic heritage.
-Possible interviewee include: (1) Korean ethnic- Chinese nationality group(minority diaspora group), Korean ethnic- Japanese nationality group(minority diaspora group), Korean ethnic- American nationality group(minority group); and (2) international foreigner in Korean.
-Dependent Variable: “perception of Korean(to ethnic Koreans including Diaspora within Korea) identity in globalized era” “Perception of Korean identity in international era” have an influence to “Arirang” while intervened by “who perceive it”.
–Contents Table 1. Introduction 2. Literature Review 3. Methodology 4. Data 5. Conclusion
Definition of each categories and indicators Category A. Social performance Definition : ethnicity as Korean (ethnicity & race) =an ethnic group; a social group that shares a common and distinctive culture, religion, language or the like, Large groups of people classed according to common background Cf. Race: a category of human kind that shares certain distinctive physical traits
Korean include biological Korean race, Korean citizenry, ethnicity within the territory, and expatriate Korean. The identity shared by Korean cannot be equally shared in social division situations.
Category B. Definition: social division of individual(status & class) Social division is based on the economic, and political situation. Status means (1) ’the relative social, professional, or other standing of someone or something’, (2) ‘the position of affairs at a particular time, especially in political or commercial contexts’ Class means (1) ‘a set or category of things having some property or attribute in common and differentiated from others by kind, type, or quality (2) ‘the system of ordering a society in which people are divided into sets based on perceived social or economic status’
Category C. Definition: Korean Diaspora (Diaspora & refugee) (1)The dispersion of Korean from their original homeland, Maintaining ‘Korean sense of community’ (2) People who have spread or been dispersed from their homeland(place) Refugee means ‘a person who has been forced to leave their country in order to escape war, persecution, or natural disaster’.
2. Literature Review regarding with these keyword
Details -Attitudinal Effects of Arirang: This occurs when Arirang shapes the opinions, beliefs, and values of the Korean ethnic audience -Emotional Effects of Arirang: This occurs when Arirang produce certain feelings such as affection, enthusiasm or dislike of the Korean ethnic audience
Items for each Index/Sub-index A. Korean identity acquired & Change according to ‘relative position of persons’->Attitudinal B. Korean identity acquired & Change according to ‘relative position of persons’->Emotional Feelings towards Arirang -How do you feel when you listen Arirang? (1. Very comfortable 2. Comfortable 3. Somewhat comfortable 4. Somewhat uncomfortable 5. Uncomfortable 6. Very uncomfortable) -How would you describe your feelings towards newly recreated performance of Arirang? (1. Very proud 2. Proud 3. Somewhat proud 4. Somewhat not proud 5. Not proud 6. Very not proud)
Necessities: This study is helpful for understanding different categories of people who ethnically identifying themselves through shared heritage. Heritage is shared by different categories of people. Those categories are intervening variable affecting “perception of Koreanness in globalized era”. This study is required because more than ten years passed since Arirang enlisted as ICH. Arirang song has been represented relatively lower social layers of mass. It has been sung by different categories of people. There were many articles wrote about Arirang since its enlisting, but there are deficiencies in identifying it in perspective of ICH.
To better understand cause and effect relationships, I assume that by sharing “sonic elements of ICH” with “multiple categories of people”, “perception of Koreanness in globalized era” can turn positive by understanding each other. Perception can be divided into two part; (1) attitudinal, and (2) emotional. Arirang is shared in between multiple communities. By understanding each other, communal understanding can be improved. Globalization means increased, faster flow of many categories. Because of increased interaction, hybridity is inevitable. Negotiation between past and present is called hybridity. To measure argumentation, I would do survey and interview of multiple categories of people. Because there are no archive. Firstly, measure random Korean’s awareness about Arirang. Secondly, I would interview Korean, Korean diaspora, and foreign people about their awareness about Arirang and image of of Korean.
Questions are as follows; (1) How does Arirang differently perceived by “multiple stakeholders” including multiple intersectional categories of Koreans and foreigners? (2) When it comes to sonic, heritage, particularly Arirang which is reproduced and mixed, What are the changes in perception of Korea and “Koreanness” to ethnic Koreans and on the international stage? (3) Does changing the perception and heritage status of Arirang contribute to solving social conflict, and justice concerning multiple groups?
3. Follow-up questions:
Arirang, evocative hymn is shared by plural categories of Korean; class, race-ethnic and gender. How does different stakeholders sharing intersectional categories in Korea produce and reproduce images, memories or feelings which is characterized as Korean?
Because of an improvisational characteristic of Arirang, it constantly recreated since its nomination in 2012. The lyric including “ara-ri” is a prototype of the song. Does heritage cause conflict in the constant process of the ‘heritagisation’ process, or does heritage ‘instrumentalized’ by many stakeholders in a conflict situation between different stakeholders?
ICH as a taste, identification of social class, does the individual’s socio-economic class and status gap influence the experience of ICH? (Social stratification)
The song is an effective communication tool that can convey emotion, and meaning which cannot be expressed through language. Then enjoy of Arirang in leisure does become more contribute to the communication of different categories of people by social stratum?
Korean identity of Korean-ness gotten after enlisting of Arirang; how to reorganize to old and freshly constructed Korean identity?
Does Freshly constructed Korean identity through Arirang contribute to diminishing inequality between social strata?
Research objective:
To identify Korean ethnic identity pertaining to daily life developed before and after enlisting.
To examine the identity of Korean ethnicity who have a stake and institution reproducing a vernacular version of ICH through the pass of time.
To examine the attitudes of Korean and foreigners toward Arirang reproduction as various cultural forms such as performances, exhibitions, and festivals.
To investigate a new sense of identity, ‘Korean-ness’ with Arirang since enlisting it.
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 is a constitutive element of individual belonging to the community, disparity of conditions becomes harm distinguishing the status of individuals.
Background : This study looks at the relationships between the sonic heritage sharing of multiple people in Korea using data from interviews and surveys. 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 understand each other. According to UNESCO, what Arirang display is human creativity, diversity, and inclusivity.
I explore the relationship between music and national&transnational identity, starting with the Arirang song. It can be considered in two ways; (1)Nationalism&transnationalism, a love for authentic national symbols and (2) fusion which is considered unauthentic.
Importance 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.
Significance This research is significant because it delves in to the heritage depicting Korean identity and constituting the sense of Korean(ness). The belief about norm and power that determining wrong and right according to norm is the harm to diversity.
This writing aims to write down a theoretical essay describing various kinds of “we” and “same mind” which think and act together. With the development of technology, particularly with sharing streaming technology, innate nature of human who helps and share feelings with neighbors would be more developed.
2. Question
To examine this hypothesis is true, I would ask these questions.
How do regional communities and the other stakeholders use Arirang folk song in a conflict situation, for a peaceful society?
As Korean society develops, the group cultures among younger generations become more isolated under the influence of the Corona pandemic and individualism. In this individualized culture, how can communities sustain inter- subjective characteristic in “living heritage” as a performative culture?
Each sub-group is comprised of many “fragmented selves.” Does the individual’s socio-economic class and status gap influence the experience of Intangible Cultural Heritage?
Does the representative song contribute to problem solving solutions in social division situations of South Korea? How different practitioner groups in South Korea use Arirang folk song?
As Korean society becomes more individualized with the development of social network technology, still musical heritage based on shared identities in communities work to mediate conflict situations in recent times?
How has the impact of the COVID-19 Pandemic on musical heritage in Korean Society changed the transmission of Arirang as a “living heritage” in daily life?To answer these questions I would adopt theory of scholar, thinker in eastern and western about the notion of “we”. In western, Husserlian Intersubjectivity theory would guide my research.
Rather than adopting phenomenological perspective, anthropological ideas would be adopted. Importance of intersubjectivity theory lies in its fundamental basis of social science. In studying human condition, using the theory can be the basis (Duranti, A., 2010). ‘Shared’ or ‘mutual’ understanding argumented by Husserl taken by Claude Levi-Strauss.
The reason why i’m recalling these western thinkers is for understanding eastern ethnic music, scholars better. In eastern, I would adopt thinker GongJa. He acknowledged higher class and those people should have honor for peaceful society. Higher classes of people are the one who can lead the others by studying and having technology.
When song mediate the relation, the one in the side of production and distribution is the subject. The development of song sharing platform(Spotify, Soundcloud, Genie, Vibe etc.) made people possible to be connected each other whether they are on the side of production or consumption side, whenever, wherever they are.
Share streaming technology would help song producers more actively. The technology would also help listeners for participating together, result in having shared mind as mediated by song.
In case of traditional song Arirang, if sharing streaming technology is mediated, it would produce more possibility for making shared mind.
But in receiving and giving help mediated by song, I would examine whether the sincere intersubjective relation is possible regardless of difference.
Musical Heritage as mediator of dialectic relation in Korea on production side
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.
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.
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
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
Musical Heritage as mediator of dialectic relation in Korea on production and consumption side
Intangible Cultural Heritage(ICH) is distinguished as Representative List and Urgent Safeguarding List, according to UNESCO. One of the Representative List in South Korea is Arirang folk song and it is shared by North Korea, too.
As it transfers from national to international list, the song contributes to construction of peace between different stakeholders of Korea in a conflict situation, particularly in class division, struggle and social dogma.
The scopes of conflict include socio-economical, inter-provincial, and bureaucracy-originated. Those three constituents are all relation-oriented. In Korea, legacy of prior caste system abolished in law. However, still pervasive are social division and discriminations toward minorities.
Within each divided Korea, Arirang consists of about 3600 various versions based on different regions in Korea. It is a symbol of cultural diversity. Then does the representative song contribute to problem solving solutions in social division situations of South Korea?
The history of ICH field is relatively short comparing other cultural fields. When considering community hasn’t been clearly defined in the 2003 convention of UNESCO, what kind of stakeholders would be included and excluded is need to be considered in a community-based approach. In this regard, existing criticism is UNESCO as an international cultural regime and heritage enlisting as political process. Based on the articles i’ve referenced, in ICH field, recent studies are focused on the influence of ratification among six groups of countries and possibility of interdisciplinary study with other fields.
ICH is an inclusive concept as it means knowledge, oral tradition, music, language, etc. As instruments of the convention, music constitutes a key part of heritage studies. Intangibility of heritage is recent paradigm and it has meta cultural nature, which means it goes beyond cultures of community in terms of the UNESCO heritage list is for universal humanity.
In the case of Arirang, as “living heritage”, it has undergone continuous change passing through different generations. Anyone can participate in the change of lyrics and improvisation.
The value of Arirang is identified as the inclusiveness of different categories of identity. Different levels of stakeholders; individuals, the ruling(upper) class, and the nation used Arirang for the reproduction of identity. Particularly, the song was a critical tool for the minor subject who seek inter-subject exchange and diversity.
Under many other ICH domains, performing arts contains many instruments as music is the most universal human expression. In it, the political dimension is more associated with the production side. On the other side, the economical dimension is associated with the consumption side.
As the most popular song in Korea, enjoyment, and consumption of Arirang in certain sub group was depicted by Kim, S. (2020). They consume the song differently from the ruling class. In South Korea, among many versions, currently, 36 versions of Arirang are known.
Mainly, there are four types of Arirang; Jeongseon, Jindo, Milyang, and Bonzo. Heterogeneous local identities based on those different cities(E.g. Jeongseon, Jindo, Milyang) and national identity(E.g. Bonzo) as the main culture transferred into international lists. Main ‘Bonzo’ version goes back to the colonial period of Korea. At that time it was a counter-culture resisting Japan. Under the legacy of imperialism, civil people expressed their emotions through song.
After liberation, the regional version became a subculture resisting the ruling class. It served as media, a lens of mirror of Korean ethnics rather than the message itself. In Marx’s economic-political term ‘the class struggle’, one of the forms of it is ideological.
The meaning of cultural production is controlled by cultural elites in institutions. Lower classes of people struggled with the inability of accessing cultural means. But in the case of Arirang, it provided means for mass to consume the song and reproduce their identities to be connected with national and international institutions up until the present day.
On consumption of heritage side, according to Bak, S. et al., (2019), heritage registration on international list positively influenced to increase of tourism and economic benefit to the 72 countries which ratified 2003 convention. In the case of Safeguarding List tour spot, it needs to be more careful than Representative List. In the literature, the status of tourists was quantified as intervening and control variables. Control variables include individuals’ health, education level, and urban or rural area where they live in.
Tourists who don’t have conditions to travel cannot contribute to an increase in heritage tourism. In the other study by Jeong, S (2019), the author shows that since the liberation of Korea, the skill of Tangible Heritage(TH) and ICH weren’t fully transferred to the young generation in rural areas, particularly Wanju city. As “living heritage”, tangible craft items used in ritual and skill making of it both correlated to individuals’ class and social status.
According to the author, Individuals need to participate in co-curating with older generations and understand intangibility within tangible craft and the relationships between TH and ICH. Traditional musical instruments and the intangible music which operated through the instruments are connected and embodied.
On the other side, political dimension is more associated with production side. Among pieces of literature on heritage production, Oh, J. (2021), Chen, Y. et al. (2020), and Jeong, S. (2019) are the selected ones to answer my question. Registering heritage in the list UNESCO is the production of an institutional system. The designation is the process of acquiring status under the system of international organization. Among countries that ratified the convention, South Korea articulated a debate regarding production side by registering many heritages and researching it.
Contrary to this, the literature discussing questions concerning heritage consumption is Bak, S. et al., (2019) and Kim, S. (2020). The linkage of these kinds of literature are impacts of enlisting individual tourists and practitioners. By using a comparative perspective between production and consumption, it is possible to examine Arirang song as a means of problem-solving solution in Korean society.
On the production side, Oh, J. (2021) inspected research trends and keywords in cultural heritage and anthropology fields from 2002 to 2020. Since the ICH convention in 2003 initiated by UNESCO, articles regarding ICH actively started to be published. When considering the quantified method is relatively rare in the field, this article using quantitative data helps understand the network of articles from international cultural heritage-related journals.
Among analyzed keyword, the most frequent word was “community”, “practice”, and “culture”. The new keyword “safeguarding” was added to the existing analyzed keyword. In particular, in the safeguarding process of practice, community-oriented approach is crucial. 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 role of transmitters in in regional Arirang community is examined by Oh, J. (2019).
Not only individuals and communities, but also nation-state as a bigger stakeholder employ heritage as a source of power. According to the descriptive analysis of Chen et al. (2020), heritage is the soft power of the country, and it is a part of a nation’s identity. Authors descriptively analyze research trends since agreement of the convention in each region, Asia, Europe, and the United States. Specifically, Asia is focused on the protection side.
Nevertheless scholars in other areas are more focused on critical combinations with other fields. ICH is impacted by modern advancement in society, and for innovation adopting technology is required.
The field became more interdisciplinary. According to the author, the ICH research is unstructured. What this research promotes is the construction of related studies.
In that the song provides means of expression to all kinds of people, it contributes to problem-solving solutions in social division situations in South Korea. ICH nomination affects to increase of tourism, hence it also brings economical benefits (Bak, S. et al., 2019).
The current state of knowledge is divided into producing lists and consuming already listed ones. What I have found is the importance of safeguarding as a process-oriented approach across all generations. Representative list particularly Arirang song includes all classes of people in different areas (Kim, S. 2020).
Its representativeness of all classes, particularly of minority people’s layer adds diversity to authenticity in intangibility and it mediates dialectic relations through its performative practice. Peace can be sustained through respect and coexistence of diversity within society. From these findings, I can answer that it contributes to solving the conflict situation in Korea in case of ICH is safeguarded properly, and involved with multitudinous people.
From this, I can bring that new question as follows; As Korean Society becomes more individualized with the development of social network technology, still musical heritage based on shared identity in community works to mediate conflict situation in recent times? How has the impact of the COVID-19 Pandemic on musical heritage in Korean Society changed the transmission of Arirang as a “living heritage” in daily life?
De-Miguel-Molina, M., & Santamarina-Campos, V. (2021). Conclusions: Music as an Economic, Social, Cultural, Creative and Resilient Activity. Music as Intangible Cultural Heritage Economic, Cultural and Social Identity, 139. https://doi.org/10.1007/978-3-030-76882-9_9
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
Oh Jung-shim. (2019). A Study of Intangible Cultural Heritage Communities through a Social Network Analysis-Focused on the Item of Jeongseon Arirang. MUNHWAJAE Korean Journal of Cultural Heritage Studies, 52(3), 172-187. https://doi.org/10.22755/kjchs.2019.52.3.172
Oh Jung-shim. (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
Kim Seon-woo. (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
Intangible Cultural Heritage(ICH) is distinguished as Representative List and Safeguarding List. One of the Representative List in ROK is Arirang folk song. As it transfers from national to international list, the song contributes to construction of peace between different stakeholders of South Korea in a conflict situation, particularly in social dogma and class division situation.
The scopes of conflict include socio-economical, inter-provincial, and bureaucracy-originated. Those three constituents are all relation-oriented. In Korea, legacy of prior caste system in Joseon period had been abolished in law.
However, still pervasive are social division and discriminations toward minorities. Within each divided Korea, Arirang consists of about 3600 various versions based on different regions in Korea. It is a symbol of cultural diversity. Then does the representative song contribute to problem solving solutions in social division situations of South Korea?
The history of ICH field is relatively short comparing other cultural fields. When considering community hasn’t been defined in the convention of UNESCO, what kind of individual would be included and excluded is need to be considered in a community-based approach. In ICH field, recent studies are focused on influence of ratification among six groups of countries and possibility of interdisciplinary study with other fields. In the definition of UNESCO, ICH is an inclusive concept as it means knowledge, oral tradition, music, language, etc.
Intangibility of heritage is recent paradigm and it has meta cultural nature, which means it goes beyond cultures of community and UNESCO heritage list is for humanity. Although its history as an academic field is short, the history of Heritage itself is so long as it even went back to birth of human. In case of Arirang, as “living heritage”, it has undergone continuous change passing through different generations. Anyone can participate in the improvisation of it.
The value of Arirang lies in the inclusiveness of different categories of identity. Different levels of stakeholders; individuals, the ruling class, and the nation used Arirang for the reproduction of identity. Particularly, the song was a critical tool for the subject who seek inter-subject exchange and diversity.
2. Literature Review
Under many other ICH domain, performing arts contains many instruments as the music is the most universal human expression. In it, firstly political dimension is associated with production side. On the other side, economical dimension is associated with consumption side.
Among pieces of literature on heritage production, Oh, J. (2021), Chen, Y. et al. (2020), and Jeong, S. (2019) are the selected ones to answer my question.
Registering heritage in the list UNESCO is the production of an institutional system. The designation is the process of acquiring status under the system of international organization.
Among countries that ratified the convention, South Korea articulated a debate regarding production side by registering many heritages and researching it. Contrary to this, the literature discussing questions concerning heritage consumption is Bak, S. et al., (2019) and Kim, S. (2020).
The linkage of these kinds of literature are impacts of enlisting individual tourists and practitioners. By using a comparative perspective between production and consumption, it is possible to examine Arirang song as a means of problem-solving solution in Korean society.
On consumption of heritage side, according to Bak, S. et al., (2019), tourists who don’t have conditions to travel cannot contribute to an increase in heritage tourism. In the literature, the status of individuals was quantified as intervening and control variables. Control variables include tourists’ health, education level, and urban or rural area where they live in. In the 72 countries which ratified 2003 convention, inscription of heritage affected positively to enlargement of heritage tourism.
In the study of Jeong, S (2019), the author shows class system of earlier periods in South Korea remained a legacy in detail of tangible and intangible heritage. Tangible craft items used in ritual and skill making of it both correlated to individuals’ status. Particularly marriage ritual in Wanju rural area in South Korea was used as a case study.
Since the liberation of Korea, Tangible Heritage and ICH weren’t fully transferred to the young generation. According to the author, Individuals need to participate in co-curating with older generations and understand the relationships between TH and ICH. What is promoted is the sustainability of heritage.
On the production side, Oh, J. (2021) inspected research trends and keywords in cultural heritage and anthropology fields from 2002 to 2020. Since the ICH convention in 2003 initiated by UNESCO, articles regarding ICH actively started to be published.
When considering the quantified method is relatively rare in the field, this article using quantitative data helps understand the network of articles from international cultural heritage-related journals. Among analyzed keyword, the most frequent word was ‘community’, ’practice’, and ’culture’.
The new keyword ‘safeguarding’ was added to the existing analyzed keyword. Particularly, in the safeguarding process of practice, community-oriented approach is crucial. 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.
Not only individuals and communities but also nation-state as a bigger stakeholder employ heritage as a source of power. According to the descriptive analysis of Chen et al. (2020), heritage is the soft power of the country, and it is a part of a nation’s identity. Authors descriptively analyze research trends since agreement of the convention in each region, Asia, Europe, and the United States. Specifically, Asia is focused on the protection side. Nevertheless scholars in other areas are more focused on critical combinations with other fields.
ICH is impacted by modern advancement in society, and for innovation adopting technology is required. According to the author, the ICH research is unstructured. What this research promotes is the construction of related studies.
As instruments of the convention, music constitutes a key part of heritage studies. As the most popular song in Korea, enjoyment of Arirang in sub-culture was depicted by Kim, S. (2020). In South Korea, among many versions, currently, 36 versions of Arirang are known. Mainly, there are four types of Arirang; Jeongseon, Jindo, Milyang, and Bonzo. Heterogeneous local identity and national identity transferred into International lists. The popular, subcultural version contrast with Nationalistic version. That version goes back to colonial period of Korea.
The nationalistic version was counter-culture resisting Japan. Under legacy of imperialism, civil people expressed their emotions through song. Bonzo version is representative mass, main culture of nation. It served as a symbol, medium of Korean ethnics rather than message itself. In Marx’s terms the class struggle, one of the forms of it is ideological. The mean of cultural production is controlled by cultural elites in institutions. Lower classes of people struggled with inability of accessing cultural means but in case of Arirang, it provided means for local communities to be connected with national and international institutions up until present day.
In that the song provide means of expression to all kinds of people, it contribute as problem-solving solution in social division situations of South Korea. ICH nomination affects to increase of tourism, hence it also brings economical benefit (Bak, S. et al., 2019). The current state of knowledge is divided into producing lists and consuming already listed ones. To add on, the field became more interdisciplinary and impacted by modern civilization (Chen et al., 2020).
What I have found is the importance of safeguarding as a process-oriented approach across all generations. Representative list particularly Arirang song appropriated all classes of people in different area (Kim, S. 2020).
In this regard, young generation of individuals on the consumption side and the young practitioners on production side can coexist and contribute to sustainability in conflict situations through changes. Representativeness of all classes, particularly minority people adds a diverse layer to authenticity. Respect and coexistence of diversity within society bring peace.
From these findings, I can answer that in case of ICH is safeguarded properly, it contribute to solving the conflict situation in Korea.
Then even though ICH has many possibilities, why there are not many young practitioners (Jeong, S., 2019) who wanted to be cultural bearers or living human treasures? Does the age gap in cultural bearers result in social division situations in South Korea?
Oh Jung-shim. (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
Kim Seon-woo. (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
The dynamic of global Intangible Cultural Heritage research have a characteristic of “pluriversatility” of heritage(Salazar 2010:145). The fields become more inter- and multi-disciplinary. The notion was originated from ‘Pluriverse’ and it was claimed by Arturo Escobar as a helpful way to redefinition of “postdevelopment”.
The similarities of these studies are that the UNESCO conventions are the basement and starting point of studies. Materiality and intangibility of heritage is interconnected. Whereas class difference don’t necessarily function negatively.
Seonwoo Kim distinguish popular version of Arirang folk song with subcultural version.
Does the individual’s socio economic class, status differentiation affect to experience of ICH in different city of South Korea? Does the specific class identities are articulated and communicated through heritage? How does the different subject parties experience the relation and perform the identity through ICH?
Sang mee Bak et al. (2019) demonstrated that UNESCO inscription affected to increase of tourism . For manifestation, authors used quantitive data. The dependent variable is an indicator of international tourist entrance increase.
2. Variables
The independent variable is the number of heritage inscription. As the indicator manifested that the entrance rate to 72 countries which ratified UNESCO convention increase, authors could have approve the positive relation between inscription and tourism. However, the relation is not linear as many intervening and control variables are exist.
Control variables include tourist’s health, education level, and urban or rural area where they lives in. Future possible research suggested here is that when TH and ICH are closely related, how tourism would be affected by?
Among the five domains(e.g. oral traditions and expressions including language, performing arts, social practices, rituals and festive events, knowledge and practices, traditional craftsmanship) of ICH as classified in the 2003 UNESCO Convention, how does the way they affect to tourism different? How does the six groups of countries as classified in the UNESCO Convention different in its relation of inscription and tourism?
As the author already noted, limitation of this study is that it only analyzed paper that written in English, so it excluded culturally rich countries where don’t use English.
The term Intangible Cultural Heritage(ICH) originated from proclamation in 2001, 2003 and 2005 adopted by UNESCO.
scholars in UK focus on the relationship between music (Roberts et al.: 2014), festivals[Ferdinand et al.:2013], and cultural heritage.
Seong-mi Jeong (2019) examine connectivity between tangible heritage(TH) and intangible cultural heritage(ICH). In case of heritage that prepared for marriage, the upper class which called yang ban learned skill making handicraft items. Here the skill is ICH and the item is tangible heritage.
The network of ICH practicing regional communities affect to in-group identity of individuals who belong to the each community?
Identity of common people is shared within or outside of the community. In case the communities are displaced, identification with the place near the community occur.
Then the status difference between different communities makes multiplicity. Expression of identity depends on the ‘space’ and ‘place’ of the interaction.
Globalization is the phenomenon of 21c. Different cultures around the world are becoming connected because of the influence of improved communication technology.
The process of globalization has transcended pre-established territorial national boundaries. In the age of globalization, in terms of heritage, the transnational promoters of humanism use heritage nomination of UNESCO as a medium for their one profit.
The notion of heritage was recent achievement of international law, treaties. The international legal instruments includes 1970 UNESCO Convention, 1972 World Heritage Convention and 2003 ICH convention. These conventions are becoming a more universal and comprehensive framework.
2. Problem
The problem of globalization in the Heritage field is modernization, western acculturation, and assimilation. Cultural commodification and the rise of tourism is the result and phenomenon.
Sometimes it is done through exorcising ‘other’ cultures homogenizing and sentimentalizing local. Human mobility and connectivity become consequence and cause of change. Traditional nationalist and monoculture is not possible in the era of enhanced mobility. Ethnic identity changed in the era of globalization and immigration. The term diaspora, and diaspora cultures show its relation with globalization.
The solution for assimilation with popular culture is promoting equal international cooperation through the promotion of cultural diversity. Making a basis for all cultures can go future together.
Heritage can make globalization work for the protection and promotion of cultural diversity for the future generation. It could offer a new perspective on practices to explore.
Implementation includes the exchange of information and experience, joint initiatives, and the establishment of a mechanism of assistance.
The mechanism was settled in many conventions of UNESCO. It is achievement of international treaties and legal instruments. One of the ways for implementation is the exchange and cooperation of cultural values of different countries. To cooperate at multi-level, such as bilateral, subregional, regional, and international, makes it possible to assist and support the need for urgent safeguarding.
We can learn from the good safeguarding examples of rituals, practices, and deities. Sometimes it transcends territorial boundaries. It is not the result of one particular government. For instance, sub-regional cooperation such as Aymara communities in Bolivia, Chile, and Peru in South America. A subregion is a part of a larger region.
The intangible practices of Aymara communities in Bolivia, Chile, and Peru were selected as Intangible Cultural Heritage in 2009 on the Register of Good Safeguarding Practices. As we see in this case, If the national us shared a heritage because there was only one to be shared, inherited from the national ancestors, the multinational us share the heritage.
The activities, planned for implementation since its nomination includes identifying and inventorying the traditional knowledge and oral traditions of Aymara communities in the selected areas. It would be guided by the principles in the 2003 ICH Convention.
Also, it includes strengthening language as a vehicle for transmission. UNESCO and Communities will promote and disseminate Aymara’s oral and musical expressions and reinforce traditional knowledge related to the production of textile arts and traditional agricultural techniques. UNESCO insisted that in the implementation of this action, the priority is the Aymara communities. What they share as ‘Multinational us’ is different from ‘national us’. Their practice transcends the territorial boundaries even before modernization happen.
The other problem of globalization is patrimonialization of popular practices. It is the process of making material or immaterial elements as a constitutive part of a community’s identity.
If particular ICH is nominated as a representative list or safeguarding list by UNESCO, its status becomes solidified. The ‘the label of ICH’ was aspired by many countries.
It turned into a top-down ‘heritage movement’. Considering it is beneficial to profit. For the locals, the patrmonialization of ICH practice can be considered to be a success. The plurality of nominated Intangible Cultural Heritages owed its very existence to its exclusivity.
Not every ICH can be nominated and enlisted. If a particular government wants to enlist their heritage, they should write down the nomination file, according to the form which UNESCO request. However, not every nation can have human resources that can write it down properly.
3. Solution
Solution for patrimonialization is the pursuit of independence of indigenous community is necessary. The independence is different with the classifications in 2003 conventions of UNESCO. Classifications reflect the dynamic relationships which can be detected across diverse cultural policies.
Communities can do good safeguarding by themselves, even without receiving international assistance or consultation from UNESCO.
Even though communities don’t participate in global trends of enlisting in the organization, it can be still safe. Although it doesn’t do patrimonialization efforts, community themselves can conserve bicultural diversity by transforming ancient identity.
For instance, in the Republic of Peru, an agricultural community called Yanesha lives in the Tsachopen area and the Yanesha community was successful in safeguarding without enlisting as ICH in UNESCO. The Yanesha people of Tsachopen formed the Biosphere Reserve with other areas in 2010. This bio-culturally diverse region embraced indigenous Yanesha identity and signifies changing relationship to economic development.
They had to respond to globalization. Their ancestor’s identity had to transform. But the way they transformed is not just an assimilation with modern. Their way of self-organizing, self-versatility is conserving diversity in aspect of both culture and biology.
Also, it is inevitable to implement a balance of power between member states. By adding more committee members of evaluation body from all around the world, process of heritage status decision can be adjusted, and democratized. Because granting the heritage status is done by committee member states.
Each member state which agree upon the 2003 convention have ‘their one interpretations to international standard cultural framework’(Tornatore 2011). To make this different standards harmonize with each other, UNESCO should maintain objectiveness in reaching a global-level agreement while respecting indigenous logic.
Assistance of UNESCO to local community is different with humanitarian aid. The aid for the transmission and safeguarding of practices is universal and comprehensive framework since it came out of the 2016 World Humanitarian Summit.
UNESCO and in its member governments need to actively adopt the potential challenges with patrimonializaition. Potential challenges with triple nexus approach are enhancing communities’s absorptive, adaptive and transformative capacities to manage, navigate and sustain changes in complex systems. Potential challenges are enhancing people’s absorptive, adaptive and transformative capacities to manage, navigate and sustain changes in complex systems.
4. Conclusion
In conclusion, in the age of globalization, to solve the problem of homogenization, promoting international cooperation for promoting diversity, plurality, and heterogeneity is necessary.
To solve the problem of patrimonialization in the global age, it is required to pursue the independence of communities. To add on, it is essential to implement a balance of power between member states. International regimes contributing ‘world heritage fund’ should avoid the state of unipolarity and bipolarity in the UNESCO system.
Unipolarity is a distribution of power in which one state exercises most of the cultural, economic influence. U.S.A has been the one but it’s been a while it had left the union. Bipolarity is a state of competition between two states.
Bilateral level collaboration fits in this. Or when two states compete for the nomination, equilibrium between two rival nation-states is impossible to persist. The attempt of communities to avoid patrimonialization of ICH offers means for better safeguarding.
In the era of globalization, for better transmission of ICH leading transmitters and individual participants in the communities need to collaborate in the longer term more effectively. Human mobility is easier than before, so if community transmitters and participants can participate in ICH nomination preparing processes and access negotiations with their government, resilience is possible.
This fits with a bottom-up, community-based approach. It addresses root causes rather than ‘negative peace’ which is framed in terms of security. UNESCO also believes that the safeguarding of ICH should be framed as a bottom-up, community-based approach that addresses root causes. While using political engagement in international organization, individuals in communities should be central for the implementation at national, regional, and international levels.
References
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4. Howe, Paul. (2019). The triple nexus: A potential approach to supporting the achievement of the Sustainable Development Goals?. World development. 124(4). https://doi.org/10.1016/j.worlddev.2019.104629
6. Shu-yi Wang. (2012). From a Living City to a World Heritage City – Authorized Heritage Conservation and Development Policies and Their Impact on the Local Community. International Development Planning Review, 34(1), 1-17. https://doi.org/10.3828/idpr.2012.2
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