international

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

작성자:

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

Writer: © DahaKim 김다하

  1. Background of Research

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

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

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

cultural heritage resource download

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

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

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

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

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

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

2: Why Arirang matters?

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

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

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

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

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

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

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

3: The history of Arirang

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4: To solve the problem

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

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

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

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

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

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

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

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

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

5: Contribution

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

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

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

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

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

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

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

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


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

Writer: © DahaKim 김다하

Influence of sharing intangible sonic heritage as negotiation of meaning among communities

작성자:

title-Influence of sharing intangible sonic heritage as negotiation of meaning among communities

Writer: © DahaKim 김다하

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.

Writer: © DahaKim 김다하

-Possible Place

  1. Gukakro area from Donhwamoon to Jongro 3ga
  2. Place where many Korean- Chinese live.
  3. PGangwon, Jeong son, mil-yang

-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

  1. 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.

cultural heritage resource download

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:

  1. 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?
  2. 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?
  3. 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)
  4. 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?
  5. Korean identity of Korean-ness gotten after enlisting of Arirang; how to reorganize to old and freshly constructed Korean identity?
  6. Does Freshly constructed Korean identity through Arirang contribute to diminishing inequality between social strata?

Research objective:

  1. To identify Korean ethnic identity pertaining to daily life developed before and after enlisting.
  2. To examine the identity of Korean ethnicity who have a stake and institution reproducing a vernacular version of ICH through the pass of time.
  3. To examine the attitudes of Korean and foreigners toward Arirang reproduction as various cultural forms such as performances, exhibitions, and festivals.
  4. 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.

Writer: © DahaKim 김다하

The dynamic of global Intangible Cultural Heritage research

작성자:
  1. Inroduction

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.

Cultural Heritage Source Download

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.

Writer: © DahaKim 김다하

Arirang with peace, justice and strong institution for international cooperation

작성자:

-Title

<Arirang with peace, justice and strong institution for international cooperation> 

-Table of Contents

  1. Introduction
  2. Literature Review
  3. Main 1)Arirang and peace, justice  2)Arirang and strong institution
  4. Conclusion

1. Introduction

After WW2, the UN made aimed at promoting peace, and for that international cooperation is important. Under the UN, UNESCO is the only agency that registers heritage for humanity.

The international legal instruments for heritage include the 1970 convention, 1972 World Heritage Convention, and 2003 Intangible Cultural Heritage Convention in UNESCO.

According to the 2003 ICH convention, under article 12, it is mentioned at the national level. Under article 16, it is mentioned at the global level. The new form of globalism includes a greater emphasis upon soft power. ICH as soft power can contribute to both national and global society sustainably.

The promotion of cultural diversity for the future generation is an important value in international treaties and legal instruments. The 2003 convention emphasizes the role of ICH in building peace. Goal 16(peace, justice, and strong institutions) of 2030 Agenda for Sustainable Development of International organization focuses on the promotion of peaceful and inclusive societies for all. It emphasis inclusion of all groups.

Being inclusive is becoming more important in ROK. It has been mono-ethnic country, but with the flux of globalization, it is in the process of becoming multicultural society. In this process, nationhood and nation, as well as meanings of belonging are constructed through ICH. By learning Arirang, immigrants can imagine and perform the Korean-ness.

The virtue of Arirang includes free expression, empathy. Anyone can create variation and it can be shared with others. It can be appropriated into any form, media, as the motif. Arirang as Representative List of ROK and DPRK promote diversity, as it has been variated according to a different area.

In Korea peninsular, various communities practicing Arirang coexist within different ideologies, power, and identity. Measuring incentives, states choose a stance between globalism and nationalism.

ROK is more influenced by the liberal form of globalization than the DPRK. DPRK persisted in building independent national identities since the postwar, and it called was Juche Nationalism, although it allied with the Soviet Union, etc. Juche nationalism was the making of identity competitive to other nation-states. It is also for strong institutions and peace between the great powers.  

Cultural Heritage Source Download

2. Literature Review

How collective meanings come to constitute identities has been examined by many scholars. With the rise of the third world, the traditional order of power transformed.

After the failure of Socialism in many countries, for DPRK, conceiving and inventing are the tactics of power to reimagine national identity. DPRK tries to install the power.

The authority conceives and invents forms of agency to disrupt the most visceral installations of power. Regarding nationalism, Benedict Anderson developed the concept of “imagined community”. The nation is a socially constructed community, imagined by the people who identify themselves as part of the nation.

To signify the sense of belonging between ROK and DPRK, shared intangible heritage such as Arirang is necessary. The sense of belonging can be felt or imagined through participating in larger events such as at the Olympic games.

The mass Olympic games have been an important tool from imaginings. Totalitarian regimes, communist regimes, and even liberal states used olympic game. The imagery from the olympic game creates a sense of geographical space. After decolonization, ROK and DPRK tried to build their nationhood differently. DPRK is distinct in its form of independence, although it received aid. Their Juche identity formed national ideology.      

Independent identity representation of DPRK was successful and the way they made their national identity mediated the relation with other south countries. DPRK cooperated with other social states such as the Republic of Guyana. It was one of the new states created after decolonization. The team of the Arirang games collaborated with Guyana.

They held “Gaiana mass game” for the celebration of the 10th year for building the republic. This shows global south-south cooperation, Non-Aligned Movement. DPRK has participated in the movement. NAM advocated cultural diversity and social justice.

They are against all forms of foreign domination including imperialism, colonialism. The movement resisted cultural homogenization. It seeks peace through national independence.

3.  Main 1) Arirang and peace, justice

Arirang registered separately as Representative List of ROK and DPRK. How the performance of Koreannness including ROK and DPRK is represented through Arirang?

How does the national identity is formed through Arirang and contribute to creating peace and justice, solving conflict and injustice in Korea? Regarding conflict, Korea is still in the state of suspending the war. There are exist injustice, inequality according to class and ethnicity. According to 2021 Global Peace Index, ROK ranks 57th, DPRK ranks 151th among 163 countries. It is measured through safety, security and ongoing conflict, etc. Peace can be classified into two. First is negative peace, the absence of war.

The second is positive peace which means institutions that sustain peaceful societies. Under the system of UNESCO ICH, Arirang is contributing dominant factor in keeping positive peace, through the making of imagined national identity. How does it differ in ROK and DPRK is necessary to be examined. Before World Wars, Arirang has been a constitutive part of the community’s identities. In the era of globalization, ROK and DPRK negotiate multiple constitutive identities concerning others.

UNESCO connects Arirang with SDG16 of UN. It matters in addressing global inequality because it is an effort to ‘provide access to justice for all”. In target 16.2 to “end exploitation and all forms of violence against and torture of children”, specific indicators 16.2.1~3 provide guidelines for implementation. My assessment of its strengths as targets is its egalitarian characteristic. It is for meritocracy which social justice works on a fundamental level. Strengths as indicators lie in its specificity. It can contribute to the enlargement of world communication. Without the participation of each nation, the achievement of SDG is impossible. The limitations as targets are the range of application of these targets. In “justice for all”, who are excluded and included? The limitations as indicators are its versatility in the future.

Arirang as a heritage practice, it contributes to creating a shared sense of belonging to a marginalized group. Peace-building endeavors include preventing conflicts and addressing root causes. Korea is in a state of ceasefire. Still, various conflicts exist. Marginalized communities, groups are socially stigmatized, economically exploited, and politically neglected.

The socially stigmatized group are disabled people, and ethnic minorities, etc. The economically exploited group is the proletariat. Politically neglected are refugees, etc.

2) Arirang and strong institution

There are many definitions of a strong institution, but it usually means inclusive, no corruption, and confidence. SDG 16, a particularly strong institution in the UNESCO lies in its uniqueness as the only institution enlisting cultural legacy.

The existing critique about the organization is that it become a so-called heritage regime. Hence the power of the organization grows. If the power is too strong, then the power balance break. This is problematic politically and financially both for member and non-member states.

The merit is that it can maintain consistency, stability, and solidity in its operation, consultation for safeguarding, etc. They provide the 2003 convention which is a crucial framework for ICH.

Strong institution through Arirang is the fulfillment of requirements such as “contribution to ensuring visibility and awareness and to encouraging dialogue”. It promotes the active participation of communities, groups, and individuals. Both put importance on education, performance, and internationalization. In the case of ROK, support for transmission, scholarship, and management would be created.

Support would highlight cultural significance and increase international awareness. In the case of DPRK, for safeguarding Arirang as RL, teaching, continuing vitality, and giving performances of traditional and new versions, etc. are proposed. It promotes international exchange and dialogue through the performance of Arirang. 

Strong institution through Arirang Games in DPRK is building a “new nation” which is the ideal social state, and built a “new man, new value system, new national culture”.

The regime leader tried to renovate their state. The aspiration for the “new” shows that their will to build a new nation is enormous. Arirang Mass Games as a knowledge process, the communist identity which Kim Il Sung wanted to invent was a method of seeking recognition by using spectacles.

Their aim is for building a competitive image as a partner. Actually, through the Arirang games, they could have built a cooperative relationship with the Guiana Republic.

The Guiana Republic was need new national image. The south-south cooperation was beneficial to each other. While for theatrical image building, individual performers were exploited. Constructing an imaginary image widens the gap between the exploitation, mass death situation of the DPRK.

4. Conclusion

I looked into Arirang as Representative List, how it represents the national identity, image of ROK and DPRK. How different stakeholders use Arirang as media for creation of national identity in global age.

Arirang is contributing factor that makes Korea an inclusive society. To ROK, it was a media for exchange and dialogue. To DPRK, it was similar but for that, they were enthusiastic about building a “new” image. Arirang as soft power, as the representation of national identity transcends the postcolonial remnant, truce status, and conflict. 

ROK and DPRK as UNESCO member states should cooperate in multi-level. Because Arirang transcends territorial boundaries.

It should include diaspora communities who practice Arirang in foreign countries. As the flow of people is more dynamic, with the development of infrastructure. It is not within the range of one particular government. How can we make sense of belonging mediated by Arirang?

In the making of national identity, image, and sense of citizenship, the government is the subject or individuals are the ones? Who is included in the group, as a community? The case of the Arirang mass games makes me think that importance of democratic people as the subject who form a national identity.

How can ROK and DPRK both use ICH for positive peacebuilding, inclusive society, and strong institution? What kinds of different form of international cooperation is possible through ICH?

Lots of time passed since Korean War, there is no emotional connection between individuals in the Korean peninsular.

Negative peace, end of the war would bring economic benefit to Korean peninsular because it reconnects land route to the north. But it would not bring positive peace to the Korean peninsula.

In that case, ICH can be the media to make people reimagine the identity, performance of Korean-ness in a more inclusive society. Although Korean peninsular keep divided, if the conflict can be diminished through ICH, then it would bring reduction of cost and economical gain. Quantifying peace; conflict, injustice regarding the ICH is the future challenge.

Lastly, leading transmitters and individual participants in the communities need to collaborate in the longer term.

Arirang doesn’t need urgent safeguarding and is still famous but for resilience in the future, community transmitters and participants have to participate in the processes and access negotiations with their government.

Individuals in communities should be central for the implementation at national, regional, and international levels. It needs a bottom-up, community-based approach.

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–References

2003 Convention for the Safeguarding of the Intangible Cultural Heritage, United Nations Educational, Scientific and Cultural Organization, October 17, 2003. https://ich.unesco.org/en/convention 

Arirang, lyrical folk song in the Republic of Korea, retrieved from https://ich.unesco.org/en/RL/arirang-lyrical-folk-song-in-the-republic-of-korea-00445

Arirang folk song in the Democratic People’s Republic of Korea, retrieved from https://ich.unesco.org/en/RL/arirang-folk-song-in-the-democratic-peoples-republic-of-korea-00914

E, J, R, Cho. (2017). Nation Branding for Survival in North Korea: The Arirang Festival and Nuclear Weapons Tests. Geopolitics, 22(3), 594-622. https://doi.org/10.1080/14650045.2016.1269753 

Foster, M.D. (2015). UNESCO on the Ground. Journal of Folklore Research, 52(2–3), 143–156. https://doi.org/10.2979/jfolkrese.52.2-3.143

Foster, R. J. (1991). Making National Cultures in the Global Ecumene. Annual Review of Anthropology, 20, 235–260. http://www.jstor.org/stable/2155801

Institute for Economics & Peace. Global Peace Index 2021: Measuring Peace in a Complex World, Sydney, June 2021. http://visionofhumanity.org/reports

Saifur Rashid. (2020). Intangible Cultural Heritage and Peace-building in Bangladesh. https://www.researchgate.net/publication/340698342

Taylor, Moe. (2015). ‘Only a disciplined people can build a nation’:North Korean Mass Games and Third Wordlist in Guyana, 1980-1992. The Asia-Pacific Journal,  13(4), 1-25. https://apjjf.org/2015/13/4/Moe-Taylor/4258.html

The 16 Goals- Sustainable Development, retrieved from https://sdgs.un.org/goals

Writer: © DahaKim 김다하

How sustainable peace and development manageable through cooperation and partnership with means of justice in international level?

작성자:

Title :

How sustainable peace and development manageable through cooperation and partnership with means of justice in international level?

DahaKim

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Necessity/Purpose of Research : To see value of peace and justice
Research Contents and Method : Qualitative, Library, Internet based
Expected Result and Utilization of Research : Approve that sustainable peace and development, and the immediate protection of civilians, are impossible without upholding human rights.

–Essay Design
Question: How nuclear tourism can be used as a strategy of United Korea Peninsular?
Working Title: Development of nuclear tourism development zone in North Korea
:for the process of United Korea Peninsular
Purpose of Study:
To understand and analyze the role of nuclear tourism and tourism zones
To investigate how those tourism areas can be used in the age of nuclear weapon by applying patterns of game theory
To suggest how to use tourism as a security strategy for the United Korean Peninsular.
Method and Data: Case studies analyze, Discourse Analysis, Library&Internet-based(Analyze articles, books and newspaper)

Content Table:
Introduction
B. The Comparative Analysis of Oxfam and ICC in Mali
Oxfam’s role and vision
ICC’s role and vision
C. Humanitarian law and funding
a.Human Development Index HDI
b.Humanitarian Law
c.Humanitarian Funding for aid
d.Humanitarian Coordinator:what they do?
D. Conclusion

Oxfam is working with people on the ground to find solutions based on the local communities’ knowledge, expertise, and resources.

  a.Human Development Index HDI

The Human Development Index (HDI) is a statistical tool used to measure a country’s overall achievement in its social and economic dimensions. Deliberate destruction of cultural heritage not only affects people’s historical identity but fuels sectarian violence and hampers post-conflict recovery and peace building. The protection of cultural property in armed conflicts, as this is a humanitarian and security imperative.

  b.Humanitarian Law

International humanitarian law is a set of rules
c.Humanitarian Funding for aid
d.Humanitarian Coordinator:what they do?
Leadership and coordination by an empowered
UN Resident and Humanitarian Coordinator (RC/HC) who facilitates joint problem statements, and the identification, implementation and financing of collective outcomes,
Oct 2016, Camalaniugan, Cagayan,
Philippines – The Government rapid
damage assessment team (right) talks
to the affected community following
Typhoon Haima. Credit: OCHA / T. Arao
11
engages with the national and local authorities and supports connectivity between all
actors and capacities available in country to contribute to such outcomes. To fulfil these
functions, the RC/HC would need to be supported by adequate capacity and resources, and collective and individual accountability of actors contributing to this approach
would need to be strengthened.

Peacebuilding Coordination
All peacebuilders are interdependent in that they cannot achieve peace by themselves

lists five factors which could inhibit effective and efficient coordination: a lead agency’s lack of power (sticks and carrots), a lack of visibility and an inability to mobilize resources, high costs, the existence of ineffective structures (a multiplicity of actors who act autonomously), and the lack of leadership.

Dimensions of Coordination
An assessment of cooperation and coordination in peacebuilding implies an analysis of the (1) spaces of coordination, (2) the participation, (3) the elements of coordination, (4) the degree of coordination, and (5) strategy formation.

Spaces of coordination: Most analysts distinguish four coordination spaces: (a) agency coordination or consistency between the politics and actions of an individual agency, (b) whole-government coordination or consistency among the policies of different agencies in a country, (c) external-donor coherence or consistency between the policies pursued by external actors in a country, and (d) internal–external coordination, or consistency between the policies of internal and external actors in a conflict zone
Elements of coordination: Coordination can be focused on the articulation and implementation of the overall peacebuilding strategy and the operational/tactical level of field operations.

To get a better understanding of the degree of coherence achieved in peacebuilding operations, it would be useful to study the nature of coordination and coherence in the six components of peacebuilding architecture: (1) the end state or definition of peace and theoretical assumptions about the preconditions to achieve that peace, (2) the baseline or analysis of the conflict and the peacebuilding deficiency, (3) the analysis of the context, (4) the planning of the peacebuilding process, (5) the nature of coordination, and (6) the monitoring and evaluation of the impact of the peacebuilding efforts (Reychler 2009).

The degree of coordination: Jones and Cherif (2003) distinguish integrated, coordinated, parallel, and sequential peace operations. In integrated operations the full scope of operations is managed within a single chain of command.

De Coning uses a scale going from coherence, cooperation, and collaboration to coexistence. Coherence, the highest degree of coordination, refers to a coalition that acts upon a standard mandate, strategic vision, and objectives (Friis and Jarmyr 2008). Jordan and Schout (2006) measure coordination on a nine-level Metcalfe scale: independent policy making, exchange of information, consultation, speaking with one voice, looking for consensus, conciliation, arbitration, setting margins, and working towards a specified objective.

Coordination Mechanisms and Structures


Most researchers have analyzed and evaluated existing coordination mechanisms and structures, and some have generated alternative models of coordination.

There is, for example, a considerable amount of research about the United Nations peacebuilding and integrated missions. Jones (2002) lists among the successful cases the role of the Special Representatives of the Secretary General (SRSGs), the continuity of key actors, the role of friend groups, and coordination mechanisms. Jordan and Schout (2006) have produced an interesting and critical analysis of the coordination in the European Union.

Ricigliano (2003) introduced the concept of a Network of Effective Action (NEA) as a set of practices for collaboration that is capable of facilitating integrated approaches to peacebuilding both on the ground and in terms of the theoretical development of the field.


The nexus between peacemaking, political change, development, peacekeeping, building, and reconciliation has become a central focus of the research, and peacebuilding the common framework within which the interactions between the activities are studied.

Facilitating the Coordination of International Support for Africa’s Development,
Humanitarian Aid Coordination During War and Peace

Leadership in humanitarian coordination

By peace we mean the capacity to transform conflicts with empathy and creativity, and without violence .

The reason why I picked 17 is because HDPnexus is impossible without coordination. the concepts of cooperation, collaboration, coordination and integration are used interchangeably.
It is for the strengthen the means of implementation and revitalize the global partnership for humanitarian development.


Peace and conflict studies is a social science field that identifies and analyzes violent and nonviolent behaviours as well as the structural mechanisms attending conflicts (including social conflicts),

Johan Galtung, the father of peace studies often refers to the distinction between ‘negative peace’ and ‘positive peace’ (e.g. Galtung 1996). Negative peace refers to the absence of violence. When, for example, a ceasefire is enacted, a negative peace will ensue.

It is negative because something undesirable stopped happening (e.g. the violence stopped, the oppression ended). Positive peace is filled with positive content such as restoration of relationships, the creation of social systems that serve the needs of the whole population and the constructive resolution of conflict.

Unipolarity means that one great power that cannot be challenged.
Bipolarity meant two power in opposition so USSR and USA in cold war could be the example.


1
the New
Way of Working represents an opportunity to deliver greater efficiencies and have a greater
impact with the limited (and diminishing) Official Development Assistance (ODA) resources.


2
The Organisation for Economic Co-operation and Development (OECD) is an international organisation that works to build better policies for better lives. Our goal is to shape policies that foster prosperity, equality, opportunity and well-being for all. We draw on almost 60 years of experience and insights to better prepare the world of tomorrow.


3

The OECD Development Assistance Committee is a unique international forum of many of the largest providers of aid, including 30 members. The DAC holds High Level Meetings (generally every 2-3 years) whose participants are development ministers. In between High Level Meetings, the DAC convenes Senior Level Meetings (attended by heads of aid agencies) to review the Committee’s work on current policy issues. Ordinary DAC meetings are attended by Paris-based delegates of DAC members and by officials from member capitals.


4

Durebang is an organization and counseling center that works to eliminate prostitution and human trafficking for purposes of sexual exploitation within camptowns and to challenge militarism.

Durebang was established in March 1986 with the goal of assisting marginalized and oppressed women in camptowns to regain self-worth and lead healthful lives. Durebang has worked with women of various backgrounds who face different challenges within the camptowns and with U.S. soldiers.

Saeumto, another counseling/advocacy center, was formed after its founders were unable to reconcile differences over organizational leadership styles
the Korean Women’s Movement against Military Prostitution

5
The International Committee of the Red Cross (ICRC) ensuring humanitarian protection and assistance for victims of war and other situations of violence

6oxfam

Representatives of States Parties meet and provide management oversight for the Court, including electing judges and the Prosecutor and approving the ICC’s budget

Four organs of the ICC
Presidency
Conducts external relations with States, coordinates judicial matters such as assigning judges, situations and cases to divisions, and oversees the Registry’s administrative work

Judicial Divisions
18 judges in 3 divisions –Pre-Trial, Trial and Appeals –conduct judicial proceedings

OTP
Conducts preliminary examinations, investigations, and prosecutions

Registry
Conducts non-judicial activities, such as security, interpretation, outreach, support to Defence and victims’ lawyers, and more

According to the theory on coordination, and as shown in Table I, one advantage of horizontal coordination is that it can achieve advantages of scale and individual clusters would be expected to achieve some aspects of this. However, one particular challenge for the cluster system is that effective coordination across different clusters can be crucial to serving the beneficiary.


The main effect of vertical coordination in the literature is to synchronise different levels of a supply chain for overall efficiency and to improve customer service by making all participants focus on the final customers’ needs.Peacemaking, peacekeeping, and peacebuilding have generated considerable interest in the areas of education, research, and politics. This can be attributed in part to the growing recognition that there are limits to violence and that proactive violence prevention is more cost-effective than reactive conflict prevention.

Peacebuilding became part of the official discourse when the United Nations Secretary-General Boutros Boutros-Ghali introduced the concept of post-conflict peacebuilding in the Agenda for Peace. The agenda specified four areas of action relating to preventive diplomacy, peacemaking, peacekeeping, and peacebuilding.

Two important documents have helped bring peacebuilding to the mainstream: the 2000 Brahimi Report, a response to the failures of complex UN peacekeeping in the 1990s, and In Larger Freedom: Towards Development, Security and Human Rights, which led to the establishment of the Peacebuilding Commission. Conflict prevention and peacebuilding have also been mainstreamed in the European Union and in most of the foreign offices of the member states.

A central focus of studies on peacebuilding is the interrelationships between peacemaking, political change, development, peacekeeping, and reconciliation. Despite the progress made in terms of research, there are a number of gaps and challenges that still need to be addressed.

Many analysts, for example, leave the end state vague and implicit and make no systematic differentiation between different types of peace. With respect to context, two salient issues require more attention: the qualities of a peacebuilder and the role of integrative power.

The widest research gap is found in the planning of the peacebuilding process.
Peacebuilding has become embedded in the organizational theory and praxis of national governments, nongovernmental organizations, and regional and global intergovernmental organizations.


The peacemaking is action to bring hostile parties to agreement, essentially through such peaceful means as those foreseen in Chapter VI of the Charter, (3) peacekeeping is the deployment of a United Nations military and civilian presence in the field to expand the possibilities for both the prevention of the conflict and the making of peace, and (4) peacebuilding is action to identify and support structures which will tend to strengthen and solidify peace in order to avoid a relapse into conflict.


They face key humanitarianand development challenges such as limited access to health and education services as well as economic and social marginalization. Peace is an aim of power. In western societies since the Middle Age, the exercise of power has always been formulated in terms of law. Power as a pure limit set on freedom is, at least in our society, the general form of its acceptability. The pure form of power resides in the function of the legislator.

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Writer: ©DahaKim 김다하