Grundat i att det i kommentarmaterialet till kursplanen i slöjd står att slöjdundervisningen ska bidra till att medvetandegöra elever om kulturarvet, vill vi med denna uppsats undersöka hur slöjdlärare uppfattar begreppet kulturarv i relation till skolslöjden samt om och i så fall hur deras uppfattningar gör att undervisningen skiljer sig åt i praktiken. Det empiriska underlaget för den kvalitativa studien är intervjuer med sex verksamma slöjdlärare i grundskolan, vilket analyserats utifrån fenomenologisk teori. Resultaten visar att det för lärarna inte är självklart exakt vad kulturarvet betyder, men att de generellt kopplar det till nationell identitet och den självkänsla som denna identitet förväntas frammana. Lärarna uttrycker att de ser att kunskap och medvetenhet om kulturarvet skapar en ökad känsla för dels vem man är, dels vem en kan bli och vara. Lärarna talar om vikten av att utgå från elevers erfarenheter i planering av undervisning. De menar att elevers förkunskaper, eller brist på dessa, resulterar i en balansgång i urval och avväganden i relation till undervisning för dem själva, men även är avgörande för elevers förutsättningar att tillgodogöra sig kunskaper genom slöjden. Vidare kopplar lärarna på olika men tydliga sätt ihop kulturarvet med hållbar utveckling och elevers förmågor att bemöta problem och utmaningar i både samtid och framtid. Lärarna ser hantverkstekniker som dels de förkunskaper elever tar eller inte tar med sig till slöjdundervisningen, dels som de kunskaper elever bör tillgodogöra sig för att kunna dra nytta av i framtiden. I det yttre ser upplägget för undervisningen i praktiken lika ut oavsett om lärarna uppfattar begreppet kulturarv personligt eller mer generellt. Studien visar trots detta att lärarnas personliga uppfattningar har inflytande på hur kulturarvet medvetandegörs i undervisning och att detta i sin tur spelar roll för hur väl elever lyckas i slöjden.

The thesis has investigated the place of Zimbabwean indigenous intangible heritage in a globalising environment. It used the Shona language and intangible heritage situation as a case study. It argued that Zimbabwean intangible heritage is continually being eroded by the agents of globalisation and that the only way of safeguarding it from extinction is through the preservation of Zimbabwean indigenous languages. The thesis has come to this conclusion after having established that there is an intimate and inseparable bond between language and its intangible values so much that it is not possible to talk of one devoid of the other. The relationship has been seen to be symbiotic. The Shona language has been established to embody, express and to be a carrier of all the intangible heritage of its speakers into the future by re-living them in the people’s daily life while these intangible values have been seen to conserve the language through their continued practice by the people. The research has also established that Zimbabwean intangible heritage marginalisation has roots in colonialism, dating as far back as the early Christian missionary days. The Shona intangible heritage has also been seen to be still of value despite the global threats as evidenced by the people’s continued re-living of it through language. The thesis has also noted that the Zimbabwean Ministry of Education, Sport and Culture is still using out-dated colonial language policies that still further the ascendancy of English and the intangible values it stands for while indigenous languages and values are marginalised in the education system, in government and in industry thereby worsening their predicament in the global environment. The current socio-economic and political developments in the country and some Shona novelists in Shona and in English are also culprits in this whole process as they continue to demonise and infantilise Zimbabwean intangible heritage. The thesis has therefore asserted that Zimbabwean intangible heritage is most likely to be eroded from the face of the earth if no measures are taken to safeguard it from extinction. It has therefore wound up by arguing that the survival of Zimbabwean intangible heritage lies in the survival of Zimbabwean indigenous languages through which it continues to be practised and felt by its people. The thesis has therefore recommended that the Zimbabwean government adopt sound language policies that safeguard the survival of Zimbabwean indigenous languages to enable the indigenous intangible heritage of the people to survive as well as the two are intricately related. / African Languages / (D.Litt.et.Phil.(African Languages))

Le classement des institutions pastorales peules du yaaral et du degal (Delta intérieur du Niger) à la liste des chefs-d’œuvre du patrimoine oral et immatériel de l’humanité de l’UNESCO est au fondement d’une interrogation sur les modalités de l’appropriation et de l’application des politiques internationales du patrimoine culturel immatériel. Dans un contexte de décentralisation politique et de transformations des sociétés agro-pastorales, le croisement des enjeux contemporains du pastoralisme transhumant à l’application du programme de sauvegarde conçu selon les nouvelles normes patrimoniales de la protection de la diversité culturelle, de l’implication des populations et du développement durable, alimente une réflexion sur les pratiques politiques de la tradition et de l’appartenance. Les interactions entre ce système politique et symbolique d’usage du passé et les représentations et pratiques ordinaires, parfois conflictuelles, du bien classé, révèlent les relations de pouvoir relatives à la gestion des identités et à l’exploitation du foncier entre l’État malien et divers acteurs. Le croisement et le recyclage mutuel de stéréotypes sur le pastoralisme peul mobilisés dans des stratégies contradictoires à des échelles locales, nationales et globales produisent une scène originale des fêtes de transhumance. Une lecture continuiste entre tradition et patrimoine dans laquelle celui-ci serait une forme extravertie et institutionnalisée de la tradition rend compte du caractère historique des processus de patrimonialisation et de leur inscription dans une histoire longue marquée par des usages et des reformulations dynamiques des symboles culturels. / The proclamation of the yaaral and degal pastoral institutions (Inner Niger Delta) on the UNESCO’s list of “masterpieces of the oral and intangible heritage of humanity” is the basis for the study of the forms of appropriation and implementation of international intangible heritage policies. In a context of political decentralization and transformation of agro-pastoral societies, the intersection of contemporary challenges of transhumant pastoralism with the application of a safeguarding program developed according to the new patrimonial standards for the protection of cultural diversity, the involvement of populations and sustainable development, fuels consideration of political practices of tradition and belonging. The interactions between this political and symbolic system of use of the past and ordinary representations and practices of the listed item, sometimes conflicting, reveal power relationships relative to the management of identities and land exploitation, between the Malian State and miscellaneous actors. The intersection and mutual recycling of stereotypes about fulɓe pastoralism mobilized in contradictory strategies at local, national and global scales, produce an original stage for transhumance festivals. Considering the continuum between tradition and heritage, in which heritage would be an extroverted and institutionalized form of tradition, highlights the historical nature of heritagization processes and their inclusion in a long history marked by uses and dynamic reformulations of cultural symbols.

Le principal objectif de l’étude consiste à démontrer, en temps de crise économique mondiale, comme il serait possible de conjuguer exigences de croissance économique et stratégies de protection et de valorisation du patrimoine, dans une perspective durable, en considérant que le tourisme représente un dès possible secteur pour le développement territorial, l’intégration sociale et l’amélioration des conditions de vie des collectivités locales. La région Campanie et la province de Caserte – territoires objets d’étude en Italie - sont dotés d’un exceptionnel patrimoine culturel, paysager et immatériel mais ne sont pas suffisamment protégés et valorisés. À cette fin, la recherche analyse et propose des stratégies de gestion des biens à travers l’étude des best practices françaises dans le domaine du tourisme culturel, considérées comme le moteur de développement durable du territoire. La France, classée premier pays au monde pour le nombre de visiteur international, selon les statistiques de l’Organisation mondiale du tourisme, a développé une politique gouvernementale de long terme visant à la protection et à la promotion du patrimoine, grâce à des interventions sur les biens, sur la structure organisationnelle des institutions responsables, et sur toutes les formes d'art de la production intellectuelle. En Italie, en revanche, la stratégie de gestion s’est souvent montrée inadéquat par rapport au prestige international dont elle dispose sur le plan de son patrimoine culturel, paysager, gastronomique et immatériel. Un management contestable des biens, a donné lieu à une croissance limitée de l'économie par rapport à son potentiel avec un effet négatif sur le patrimoine. / The main objective of this study is to demonstrate, in times of global economic crisis, how it is possible to combine economic growth needs and strategies for the protection and enhancement of the heritage in a sustainable way, starting from the assumption that tourism is one of possible areas for regional development, social integration and improvement of living conditions of local communities. The Campania Region and the Province of Caserta – territories object of study in Italy - have a unique cultural, landscape and intangible heritage but is not sufficiently protected and enhanced. To this end, the research analyzes and proposes policies for managing assets through the study of international "best practices", in particular in France, in the field of cultural tourism, seen as an engine for sustainable development of local communities. France, the first country in the world for number of international visitors, according to updated data, provided by the World Tourism Organizations, has developed a long-term government policy aimed at the protection and enhancement of heritage, through actions on assets, on the organizational structure of the institution in charge, and targeted promotion of all art forms of intellectual production. In Italy, however, the management strategy has often shown inadequate compared to the international prestige of the country for its cultural, landscape, food, wine and intangible heritage, with a limited growth of economy if compared with this heritage’s potential with the consequent negative effect on heritage.

Abstract There has been extensive literature published about NGO adoption and use of social media, however these studies have only focused on large, and primarily Western operated organizations, while research on NGO and social enterprise adoption in emergent nations is drastically limited. Cambodia was particularly relevant for a study on social media, because in fact Facebook has surpassed television as Cambodian people’s main source for gathering news. In particular this research focused on a famous Khmer-owned NGO, Phare Ponleu Selpak and their sister organization the Phare Performing Social Enterprise. This organization is well-known in Cambodia, because they produce world-renowned visual and performing artists, and are especially known for the circus, which is a major tourism attraction in Siem Reap. In this anthropological, exploratory case study, I conducted in-depth interviews with key staff members and executed a thematic analysis of PPSA and PPSE’s social media platforms in order to unveil the reasons for social media adoption as well as an in-depth analysis of the strategies involved. The results indicated that community engagement and organizational transparency were the key indicators for social media adoption. For strategy, community engagement and informational postings were also more important than posts that prompted actions such as donating, voting, or participating. Finally, social media was seen as a vital tool in the dissemination of information about Cambodian arts and intangible heritages, because Facebook has become the key source for information in Cambodia due to the state owned media. Therefore, Cambodians are able to learn about their history and the arts by following PPSA and PPSE, particularly on Facebook. Furthermore, tourists can also celebrate and learn about Cambodian art and intangible heritage through these social media channels. Keywords: Nongovernmental Organization, Social Enterprise, Social Media, Social Media Adoption and Use, Intangible Heritage

L'Alsace a été profondément marquée par l'industrie textile. Depuis près de deux siècles, cet héritage se compose, se transmet puis se démantèle avec les taux de croissance structurels et conjoncturels de l'économie et les crises industrielles. Puis, il se recompose de manières arbitraire, hasardeuse, voire opportune (au-delà de la rationalité plus ou moins assurée de stratégie(s) à court terme), pour former de ce fait un paysage culturel, scientifique, technique et industriel unique à chaque instant. Il est alors tout à fait légitime de se demander comment mettre en mémoire l'évolution de ce tissu industriel ans toute sa complexité ? Trois modes de conservation sont potentiellement exploitables : matérielle (concept de la rétro-présence à la néo-présence), immatérielle (concept de mémo-rétroconstruction) et virtuelle (concept d'aréel, favorisant clairement la prise de position sur des contenus matériels e immatériels à sauvegarder). Même si toutes ces possibilités coexistent, un problème reste entier : quelle trajectoire se dessine pour la conservation du patrimoine de l'industrie textile en Alsace ? La littérature sur la conservation du patrimoine industriel existante depuis les années 1970 tend à délaisser les relations d'interdépendances existantes entre ces trois modes de conservation. Le peu de résultats disponibles ne permet pas d'apprécier ce que pourrait nous apporter une bonne gestion de ces trois modes de conservation combinés. Ce travail de recherche s'est donné comme objectif de proposer des schémas possibles pour définir un nouveau modèle de conservation, basé sur l'exemple du patrimoine industriel textile en Alsace. La première partie de cette étude explique les processus qui ont permis le passage de l'industrie textile en Alsace au statut de patrimoine. Des choix guidés par des pouvoirs discrétionnaires, des logiques de conservation opposables, une discontinuité de ligne de conduite sur des courtes et longues périodes, de réoccupations parfois plus électoralistes que scientifiques, des désengagements d'hommes de responsabilités ou encore le manque de cohérence entre les acteurs ou les institutions... ont orienté la stratégie de la politique de conservation d'une région. Quel état des lieux peut-on dresser aujourd'hui grâce aux sources historiques ? Quels enjeux se profilent à court, moyen et long terme ? La seconde partie pose les mêmes questions, mais cette fois-ci en recherchant les réponses par l'exploitation exclusive de sources médiatiques. Elle interroge la pertinence des processus actuels de conservation du patrimoine de l'industrie textile, qu'ils soient matériel, immatériel ou virtuel avec un regard complémentaire à la première partie de cette étude, celui des journalistes, de la représentation publique et politique. Les sciences de l'information et de la communication apportent-elles de nouveaux horizons à la conservation de patrimoine ? Oui, mais pas seulement. Elles ne se limitent pas au rôle d'outils, mais nous verrons comment elles ont un rôle déterminant dans la reconstruction un patrimoine : elles se mettent collectivement en mouvement avec la société pour la définir, en exploitant tous les sens accumulés dans les sèmes liés au patrimoine industriel textile. Elles reconstituent ainsi une référence collective et formulent des hypothèses de transformation, d'adaptation et de projections futures. Nous verrons alors s'il est envisageable de leur réserver un rôle dans la conservation du patrimoine.La troisième partie met en évidence des convergences et les divergences des trois modes de conservation. Elle propose des solutions concrètes pour l'Alsace, puis des concepts transposables pour ouvrir ce nouveaux processus de conservation vers d'autres régions françaises ou pourquoi pas vers d'autre thématiques. / Alsace has been profoundly marked by the textile industry. For two centuries, its textile heritage has experienced numerous fluctuations, rising and falling according to the structural and cyclical growth rate of the economy and to industrial crises. Fluctuations that, though completely random and uncontrollable (strategies, even short-term, cannot be implemented), have occurred in a timely manner, thus giving rise to constantly changing unique cultural, scientific, technical and industrial landscape.It is thus only right to wonder how the memory of the development of this industrial fabric can be preserved in all its complexity? There are three possible means of preservation: material (retro-presence to neo presence concept), immaterial (concept of memo-retroconstruction) and virtual (concept of what is "areal", clearly promoting position take-up on material and immaterial concepts to be protected). Even if all these possibilities exist side by side, one problem remains unanswered, namely what is the outlook for the preservation of the textile heritage in Alsace? The literature on preservation of industrial heritage available since the 1970s tends to overlook the existing relationships of interdependence between these three modes of preservation. The shortage of results does not allow us to appraise the potential offered by proper management of a combination of these three modes of preservation. This research work thus aims to propose some possible schemes to define a new preservation model, based on the example of the textile industrial heritage in Alsace. The first part of this study explains the processes that have allowed the textile industry in Alsace to accede to heritage status some 200 years ago. Choices guided by discretionary powers, opposable preservation logics, discontinuity in course of action over short and long periods alike, reclaiming more often oriented by lections rather than of a scientific nature, opting-out of those with responsibilities, not to mention the lack of coherence between players and institutions: these are all factors that will guide a Region's preservation policy strategy. What state of affairs can be drawn up today by historical sources? What is the outlook for the future? The second part asks the same questions, but this time seeks for the answers based only on media sources. It questions the pertinence of the current textile heritage preservation processes, material, immaterial and virtual alike, but from a viewpoint different from and complementary to the first part, namely the viewpoint of journalists and public and political contributors. Do communication sciences offer heritage reservation new horizons? Yes they do, but that is not all they offer. We shall see that, far from being mere tool, they play a decisive role in the reconstruction of a heritage, grouping themselves to move with society in order to define it by using all the meanings accumulated in the semes relating to the textile industrial heritage. Through this they form a collective reference, formulating hypotheses for future transformation, adaptation and projections. We shall then see whether it is possible for them to play a role in heritage preservation.The third part highlights the convergences and divergences of the three preservation modes. lt suggest concrete solutions for Alsace, followed by transposable concepts to extend these new preservation processes to other regions in France and, why not, to other areas.

Cette thèse vise à explorer les enjeux et modalités de la patrimonialisation liées à la mémoire sociale, dans le contexte paradigmatique de l’immatériel qui de manière croissante mobilise des formes abouties de partenariat avec l’acteur social, en vue de conduire l’inventaire de son patrimoine. À partir de terrains français et brésiliens, cette recherche s’intéresse plus particulièrement au travail partenarial de documentation audiovisuelle du patrimoine qui intervient dans de tels dispositifs d’inventaire partagé, pour y saisir les transformations techniques, épistémologiques et symboliques à l’œuvre lors de la collecte de mémoire au sein du groupe social, de l’introduction du témoignage dans le processus de production des savoirs liés au patrimoine en devenir, et de sa mise en support grâce au média audiovisuel. Nous interrogeons ici le geste documentaire assumé par l’acteur social en qualité de chercheur indigène ainsi que le devenir médiatique de l’objet de patrimoine qu’il engage. C’est toute la question de la circulation, et à travers celle-ci de la fixation et de la transmission des savoirs qui se dessine ici, à partir d’une réflexion sur les usages sociaux des dispositifs patrimoniaux contemporains. Ce travail s’attache ainsi d’une part à décrire les modalités du travail de mémoire réalisé dans de tels dispositifs. Il met ici au jour le parcours de l’acteur social lors d’un tel exercice mémoriel ainsi que le traitement singulier de l’objet patrimonial et de sa mise en savoir. La recherche s’intéresse alors plus précisément aux processus d’appropriation et de réflexivité qu’entraîne la pratique partenariale de la documentation audiovisuelle du patrimoine. À partir de telles modalités, la thèse réfléchit d’autre part au régime de patrimonialisation singulier en jeu, tel qu’il s’organise autour de la fabrique continue et partagée d’une mémoire sociale du groupe, dont nous repérons la valeur médiatrice au sein du groupe social. La recherche montre enfin combien les dispositifs patrimoniaux contemporains contournent la fixation des savoirs et orchestrent leur transmission recréatrice, selon l’idée proposée d’une mémoire agissante. / This thesis aims to explore the heritage-making processes in community-based participatory work forming social memory in Brazil’s guarani communities and France. Inspired by the intangible heritage paradigm, experts and institutions increasingly act in close partnership with the social actor in conducting cultural heritage inventories for formalizing the protection, promotion and revitalization of traditional practices through knowledge production. The so-called holders of memory then become “indigenous researchers” in audiovisual documentation processes that orchestrate such inventories. Drawing on interviews, document and discourse analysis, this thesis seeks to shed light on the technical, epistemological, and symbolic shift at play in the construction of memory in such a partnership framework. This work interrogates the documentary gesture posed by the partnering social actor and the future mediatic status it for the heritage-in-making object hereby documented. In this perspective, the thesis engages with the question of traditional knowledge circulation, fixation, and transmission within a given social group, in the specific time and space-frame of the heritage inventory projects. This work considers theoretical issues at stake within the intangible paradigm, revealing the heritage paradox that exist between the knowledge stabilization effort and the living, and the metamorphic essence of cultural practices. This aporia is examined herein through the lens of the documentation projects conducted, in an attempt to identify their stance and strategies towards it. By deciphering the operational framework of the partnering video inventories, his thesis reveals existing social strategies used to discard ontological resistance of culture to becoming heritage : audiovisual documentation of personal testimonies here appears as a tool to record heritage in a flexible, non-binding media sustaining the ongoing cycle of meaning being susceptible to change and reinterpretation. In the videos, heritage is not dissected and precisely described as one could expect. Rather, it is discussed through non-descriptive content, with open questions and pointers only alluding and constantly challenging its meaning. By eluding content stabilization, knowledge production relies on a complex system of change and continuity, allowing only frames of meaning to be passed on, within which each participant can recreate meaning for himself. The thesis also highlights the reflexive and communicational competence building process associated with the social actor participating in the project, showing how such experiences follow a path of heritage appropriation, culminating in a renewed desire to cultivate one’s heritage. Third, the thesis attempts to theorize the heritage-making model studied here to elucidate the interplay of heritage and memory in the intangible paradigm. Memory is here seen as an unfolding experience, a work of engagement and cultural recreation mobilized by the heritage-making process to activate a dynamic knowledge transmission pattern within the very life of its projects. / AO objetivo desta tese é explorar os desafios e as modalidades da patrimonialização ligados àmemória social, no contexto paradigmático do imaterial que, de forma crescente, mobiliza formas acabadas de parceria com os atores sociais, visando gerir o inventário de seu patrimônio.A partir das realidades francesa e brasileira, esta pesquisa discute particularmente oprotagonismo no trabalho de documentação audiovisual do patrimônio que interfere nos dispositivos do inventário compartilhado. Busca assim entender as transformações técnicas,epistemológicas e simbólicas que ocorrem durante o registro da memória ao interior do gruposocial, com a introdução do depoimento no processo de produção de saberes ligados ao patrimônio que se constitui e de sua disponibilização através dos meios audiovisuais. Indagamos aqui sobre a prática de documentação assumida pelo ator social na qualidade depesquisador indígena, assim como sobre as consequências midiáticas do objeto de patrimônio por ele incorporado. Trata-se da questão de circulação e, através dela, da fixação e datransmissão de saberes que aqui se configura, a partir de uma reflexão sobre os usos sociais dosdispositivos patrimoniais contemporâneos. Este trabalho se propõe assim a descrever as modalidades da produção de memória realizadacom tais dispositivos: ele atualiza aqui o percurso do ator social durante sua trajetória, assim como o tratamento singular dispensado ao objeto patrimonial e à organização dos saberes. Apesquisa focaliza, então, mais precisamente, os processos de apropriação e de reflexividadeprovocados pela prática de curadoria compartilhada na documentação audiovisual dopatrimônio. Desta forma a tese aborda o regime de patrimonialização singular aqui descrito, talcomo ele se organiza em torno da produção contínua e compartilhada de uma memória social do grupo, cujo valor mediador nós destacamos. Finalmente, a pesquisa mostra como os dispositivos patrimoniais contemporâneos confrontam a fixação dos saberes e orquestram sua transmissão recriadora, segundo a ideia proposta de uma memória ativa.a

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The work aims to analyze the interrelationships between the tangible and intangible heritage of Laranjeiras from the identity processes of your agency as a historic city. The analysis of this quaint town declared a heritage monument by its architecture, but also marked the town because it have the greater number of folk groups from Sergipe, what reveals the differences and similarities between these elements in the construction process for its users by giving a representation status sheet. They are both tangible and intangible, but enshrine their differences from the diversity of ethnic and cultural references in speeches made on the history of the city together constitute what is called Material and Intangible Heritage, a broader cultural system. The ritual action of folklore takes as the stage the ritual architecture of the city, both expressive of the social organization of the city, its historical processes, conflicts, negotiations, speeches and their identity established on the property, thus ultimately be effective in a form of expression of the culture of the city manipulated by its users as related to memory and history. The whole sheet is presented as a total social fact, a collective representation of the city that brings into play their own cultural relations of the city and is set in its study that it is possible to understand more broadly the diversity and the internal and external relations of the cultural system of the city. / O trabalho se propõea analisar inter-relações entre o patrimônio material e imaterial da Laranjeiras a partir dos processos identitários de seu agenciamento enquanto cidadehistórica. A análise dessa peculiar cidade monumento tombada como patrimônio por sua arquitetura, mas também marcada por ser a cidade como maior número de grupos folclóricos de Sergipe-nos revela as divergências e convergências entre esses elementos no processode construção pelos seus usuários de uma representação através da atribuição de status patrimonialpelos seus usuários. Ambos são materiais e imateriais, mas resguardam suas diferençasa partir da diversidade dereferencias étnico-culturaisem discursos constituídos sobre a história da cidade constituindo juntos, o que se denomina Patrimônio Material e o Imaterial,um sistema cultural mais amplo.A ação ritual do folclore toma como palco o cenário ritual da arquitetura da cidade, ambos expressivos da organização social da cidade, de seus processos históricos, seus conflitos, das suas negociações, seusdiscursos e das suas identidades constituídas sobre esse patrimônio, assim acabam por se efetivar comouma forma de expressão da cultura da cidade,manipuladapor seus usuárioscomo referentes da memória e da história. O conjunto patrimonial se apresenta como um fato social total, uma representação coletiva da cidade que coloca em jogo as próprias relações culturais da cidade e é no seu estudo conjunto que é possível entender de forma mais ampla a heterogeneidade e as relações internas e externas do sistema cultural da cidade.

The thesis has investigated the place of Zimbabwean indigenous intangible heritage in a globalising environment. It used the Shona language and intangible heritage situation as a case study. It argued that Zimbabwean intangible heritage is continually being eroded by the agents of globalisation and that the only way of safeguarding it from extinction is through the preservation of Zimbabwean indigenous languages. The thesis has come to this conclusion after having established that there is an intimate and inseparable bond between language and its intangible values so much that it is not possible to talk of one devoid of the other. The relationship has been seen to be symbiotic. The Shona language has been established to embody, express and to be a carrier of all the intangible heritage of its speakers into the future by re-living them in the people’s daily life while these intangible values have been seen to conserve the language through their continued practice by the people. The research has also established that Zimbabwean intangible heritage marginalisation has roots in colonialism, dating as far back as the early Christian missionary days. The Shona intangible heritage has also been seen to be still of value despite the global threats as evidenced by the people’s continued re-living of it through language. The thesis has also noted that the Zimbabwean Ministry of Education, Sport and Culture is still using out-dated colonial language policies that still further the ascendancy of English and the intangible values it stands for while indigenous languages and values are marginalised in the education system, in government and in industry thereby worsening their predicament in the global environment. The current socio-economic and political developments in the country and some Shona novelists in Shona and in English are also culprits in this whole process as they continue to demonise and infantilise Zimbabwean intangible heritage. The thesis has therefore asserted that Zimbabwean intangible heritage is most likely to be eroded from the face of the earth if no measures are taken to safeguard it from extinction. It has therefore wound up by arguing that the survival of Zimbabwean intangible heritage lies in the survival of Zimbabwean indigenous languages through which it continues to be practised and felt by its people. The thesis has therefore recommended that the Zimbabwean government adopt sound language policies that safeguard the survival of Zimbabwean indigenous languages to enable the indigenous intangible heritage of the people to survive as well as the two are intricately related. / African Languages / D. Litt. et. Phil.(African Languages)

This thesis investigates the crossover from and intersection between tangible and intangible heritage in the context of World Heritage. Since the start of the twenty-first century, intangible heritage has become increasingly important in international cultural heritage conservation theory and practice. In heritage literature, intangible heritage has been theorized in relation to tangible or built heritage, thereby extending the definition of cultural heritage to consider a holistic perspective. New heritage conservation instruments have been created for the protection of intangible heritage, such as most prominently the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage. The changing conception of cultural heritage that goes beyond tangible heritage has also influenced existing instruments like the 1972 UNESCO Convention concerning the protection of the World Cultural and Natural Heritage. The thesis studies how intangible heritage has been recognized and interpreted in implementing the concept of cultural heritage as defined by the World Heritage Convention. It examines the historical development of the concept of World Cultural Heritage with the aim of tracing the construction of intangible heritage in this context. The thesis consists of six chapters. The introduction sets out the research problem and research question. In the literature review, international cultural heritage conservation is portrayed as the research context, the knowledge gap between World Heritage and intangible heritage is identified and an understanding of the research problem deepened, and methods from similar research in the subject area are presented. The methodology in the third chapter describes choices made concerning the research paradigm, research approach and strategy, the use of concepts and illustrative examples, as well as data collection and analysis methods. Knowledge is constructed using primarily a historical approach and related methods. Through the analysis of pertinent documents and heritage discourses, an understanding of the concept of intangible heritage is developed and the concept of World Cultural Heritage is investigated. In the fourth chapter, intangible heritage is studied by looking at specific cultural heritage discourses, that is, a scientific, a UNESCO, and an ICOMOS discourse. Intangible heritage is theorized in relation to the concepts of tangible heritage, heritage value, and cultural heritage. Knowledge gained in this chapter serves as a theoretical lens to trace the recognition of and tease out interpretations of intangible heritage in the context of implementing the concept of World Cultural Heritage. The results are presented in chapter five. A historical development is portrayed in five time periods and for the concepts of cultural heritage, Outstanding Universal Value, the criteria to assess World Heritage value, and authenticity. The conclusion summarizes the main outcomes, assesses the thesis’ contribution to scientific knowledge as well as its limitations, and outlines possible further research. The main results include the identification of the term intangible heritage as an indicator for a paradigm shift and a new approach to conceiving cultural heritage in international cultural heritage conservation. By focusing on processes and the living relationship between people and their environment or place, intangible heritage emphasizes the anthropological. In the context of this conception, intangible heritage takes on two meanings. First, value is attributed by people and hence, is inherently immaterial. Secondly, place is constituted of a tangible-intangible continuum in terms of attributes. A paradigm shift and increasing recognition of an anthropological approach to cultural heritage were identified for all discourses, that is, UNESCO, ICOMOS, the scientific field, and World Heritage. For World Heritage, intangible heritage was recognized indirectly in terms of historical associations during the 1970s and 1980s. The anthropological shift occurred in the early 1990s. The term intangible was introduced and the meaning of intangible heritage was extended to include cultural associations. The subsequent decade is characterized by a process of internalization and implementation of the new approach to cultural heritage. The 2003 Intangible Cultural Heritage Convention created momentum. By the early 2010s, while not explicitly recognizing the immaterial character of values, a holistic approach to cultural heritage was fully endorsed that considers the idea of intangible attributes as carriers of values. An understanding of the recognition of intangible heritage through the implementation of the World Heritage Convention and scientific research in general provide an important knowledge base for implementing the Convention in a more coherent, objective, and well-informed way. / Cette thèse étudie le croisement et l’intersection entre le patrimoine matériel et immatériel dans le contexte du patrimoine mondial. Depuis le début du vingt-et-unième siècle, le patrimoine immatériel est devenu de plus en plus important dans la théorie et la pratique de la conservation internationale du patrimoine culturel. Dans la littérature, le patrimoine immatériel a été théorisé par rapport au patrimoine matériel ou bâti et la définition du patrimoine culturel a été envisagée dans une perspective holistique. De nouveaux instruments de conservation du patrimoine ont été créés pour la protection du patrimoine immatériel, comme notamment la Convention pour la sauvegarde du patrimoine culturel immatériel de l’UNESCO de 2003. La conception du patrimoine culturel, qui va au-delà du patrimoine matériel, a également influencé des instruments existants comme la Convention concernant la protection du patrimoine mondial, culturel et naturel de l’UNESCO de 1972. La thèse étudie comment le patrimoine immatériel a été reconnu et interprété dans la mise en œuvre du concept du patrimoine culturel, tel que défini par la Convention du patrimoine mondial. Dans ce contexte, elle examine le développement historique de la notion du patrimoine mondial culturel dans le but de retracer la construction du patrimoine immatériel. La thèse se compose de six chapitres. L’introduction expose la problématique et la question de recherche. La revue de littérature dépeint la conservation internationale du patrimoine culturel comme contexte de recherche, identifie l’écart de connaissances entre le patrimoine mondial et le patrimoine immatériel en approfondissant une compréhension de la problématique, tout en présentant des méthodes de recherche similaires dans le domaine. La méthodologie du troisième chapitre décrit les choix faits concernant le paradigme de recherche, l’approche et la stratégie de recherche, l’utilisation des concepts et des exemples, ainsi que les méthodes de collecte et d’analyse des données. La connaissance est construite principalement en utilisant une approche historique et des méthodes qui lui sont reliées. La compréhension de la notion de patrimoine immatériel et l’étude du concept du patrimoine mondial culturel se basent sur l’analyse de documents pertinents et de discours du patrimoine. Le quatrième chapitre examine le patrimoine immatériel en regardant des discours spécifiques au patrimoine culturel, soit le discours scientifique, de l’UNESCO et de l’ICOMOS. Le patrimoine immatériel est théorisé par rapport aux concepts du patrimoine matériel, de la valeur du patrimoine et du patrimoine culturel. Les connaissances acquises dans ce chapitre servent de perspective théorique pour retracer la reconnaissance et clarifier les interprétations du patrimoine immatériel dans le contexte de la mise en œuvre du concept du patrimoine mondial culturel. Les résultats de cette analyse sont présentés dans le chapitre cinq. À travers cinq périodes différentes, une analyse historique retrace l’interprétation des concepts de patrimoine culturel, de valeur universelle exceptionnelle, ainsi que les critères d’évaluation de la valeur du patrimoine mondial et de l’authenticité. La conclusion résume les principaux résultats, évalue la contribution de la recherche à la connaissance scientifique, ainsi que ses limites, tout en décrivant d’autres avenues de recherches ultérieures. Les principaux résultats comprennent l’identification du terme de patrimoine immatériel comme l’indicateur d’un changement de paradigme et d’une nouvelle approche de la conception du patrimoine culturel dans la conservation internationale du patrimoine culturel. En se concentrant sur les processus et la relation continue entre les personnes et leur environnement ou le lieu, le patrimoine immatériel en souligne l’aspect anthropologique. Dans le cadre de cette conception, le patrimoine immatériel prend deux significations. Tout d’abord, la valeur est attribuée par les gens et par conséquent, est intrinsèquement immatérielle. Deuxièmement, le lieu est constitué d’un continuum matériel-immatériel en termes d’attributs. Un changement de paradigme et la reconnaissance croissante d’une approche anthropologique de patrimoine culturel ont été identifiés dans tous les discours, c’est-à-dire, ceux de l’UNESCO, de l’ICOMOS, le discours scientifique, et le patrimoine mondial. Dans le contexte du patrimoine mondial, le patrimoine immatériel a été reconnu indirectement en termes d’associations historiques durant les années 1970 et 1980. Le changement anthropologique se manifeste au début des années 1990. Le terme de patrimoine immatériel a été introduit dans le discours et sa signification a été élargie pour inclure les associations culturelles. La décennie suivante est caractérisée par un processus d’internalisation et de mise en œuvre de la nouvelle approche du patrimoine culturel. La Convention du patrimoine culturel immatériel de 2003 a créé une dynamique. Au début des années 2010, même si le caractère immatériel des valeurs n’est pas reconnu explicitement, une approche holistique du patrimoine culturel a été mise en œuvre, laquelle considère l’idée d’attributs immatériels comme porteurs de valeurs. Une compréhension de la reconnaissance du patrimoine immatériel à travers la mise en œuvre de la Convention du patrimoine mondial et de la recherche scientifique en général fournit une base de connaissances importante pour la mise en œuvre de la Convention d’une manière plus cohérente, objective, et mieux informée.