5/10/2023 0 Comments Brielse maskerade![]() Summary: Festive Events on the Inventory for Intangible Cultural Heritage in SEGERS, Feesten op de Inventaris Vlaanderen voor Immaterieel Cultureel Erfgoed – Reflecties uit de praktijk These developments lead to new questions about preserving archives and making them accessible. Users of the pocketarchive have replaced the actuary and have become the curators of their own archives. In traditional archives the actuary is responsible for the selection of the collection, and making it accessible for open public. Considering this dynamic process of data-sharing as modern ways of saving it comes clear that sharing is the new way of saving. Shared items are being saved in pocketarchives all over the world. By collecting and sharing items adolescents build up a dynamic, global accessible archive. it has to be noted that not every item is meant to be shared, adolescents seem to make a strict distinction between private, and public material. Although adolescents share their collections. But mostly collected items are meant to be shared via social media. In the first place they are doing so because the specific ritual has a personal significance to them. Besides creating and ‘doing’ intangible heritage, they also collect the so called rituals, viaĪudio-, video- and tex-documentation. They are the main generators of modern intangible heritage. Primarily the users of the pocketarchiveĪre adolescents. This article considers the ‘pocketarchive’ as a documentation of IC during the participatory gathering of the collection of the exhibition The term ‘pocketarchive’ was first introduced at Imagine This essay discusses the smartphone with its advanced applications as a ‘pocketarchive’. Summary: Pocketarchive – Sharing is the new way of saving BOOM, Het “Broekzakarchied” – Delen is het nieuwe bewaren To the Circus Decree? (c) to which structure and culture of financing the sector has the Decree eventually led? We also critically reflect on the question whether or not the Circus Decree has achieved its mission to support the Flemish circus movement as an Our study is guided by the following questions: (a) what was the reason for regulating the Flemish circus movement? (b) what specific actions were undertaken in the runup We also selected three core stakeholders that were involved in creating the draft versions of the Decree for an interview, to fill in the knowledge gaps and increase our understanding of the process. Our historical analysis is based on an in-depth study of the iterature, supplemented by insights from policy documents. In this article we will describe a number of trends that have affected the current content and form of the Circus Decree. It was preceded by intense discussions between policy makers andĪctors from the artistic-pedagogical angle of the Flemish circus movement, addressing the role and educational functions of circus in our contemporary society. In 2008, the then appointed Flemish Minister for culture launched the Circus decree that regulates and finances both the artistic and educational component of the Flemish circus movement. Summary: Circus as an artistic and pedagogical project – A historic perspective on the development of the Flemish Circus decree VERSTRAETE, Circus als een artistiek en pedagogisch project – Een historische kijk op de totstandkoming van het Vlaamse Circusdecreet ![]() It points to the problematicĮntanglement of the festivities (and of adoption) with narratives of philanthropy and rescue, which risks to reinforce a neocolonialist imagery of white people saving black people.It also interrogates the way in which the parents’ “culture work” connects the black children to an alleged “birth culture” of which they often have no memories, a practice that seems to be motivated by essentialist discourses of race, identity and culture, and fits within a discourse that lacks a critical awareness of power inequalities and white privilege. On the other hand, the article points to the risks of reifying and reproducing difference and inequality. Of adoptive families in society at large. It argues that the adoptive parents’ organizations and gatherings can be seen as “intimacy groups” developing their own visible and positive cultures that can leak into broader public spheres and have the capacity to enhance the public recognition and normalization On the one hand, it reads the festive gatherings as ways of celebrating the non-normativity of adoptive familiesĪnd ways of aiming to contribute to a more inclusive citizenship. DE GRAEVE, Adoptiefeesten, cultuur, liefdadigheid en gemeenschapsvorming bij Vlaams-Ethische adoptiegezinnenĬulture, Charity and Community Building in Flemish-Ethiopian Adoptive Familiesĭrawing on ethnographic fieldwork and interviews, this article analyses festive gatherings of Flemish parents with children adopted from Ethiopia as sites for community building, charity work and culture work.
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