The Polynesian luau is one of the most well-known examples of cultural tourism. As such, it has accrued plenty of criticism, from issues of authenticity to primitivizing stereotypes and bodily framing. Lost in these critiques, however, are the voices of Polynesian performers who have chosen to participate in this form of cultural presentation. Based on ethnographic research with Polynesian performers employed in tourist luau shows in Orlando, Florida, from 2012 to 2014, I argue that not only are performers presenting their culture in a way that is meaningful for them and their audience, but that they are also using their employment as a way of connecting to their cultural heritage and reifying their cultural identity. By looking at performers' perspectives within cultural tourism, scholars can perceive the agency those performers use to assert their cultural identity and connection to their heritage.

The thesis examines how ethnography museums, in inventing and reinforcing the desire for modernity through their exhibiting clout, have been representing Self and the Other via the nexus that connects issues of identity, race, and difference. Based on research conducted using textual analysis and interviews to museum visitors, the thesis examines whether modern ethnography museums are moving past their colonial frameworks and managing to integrate the voices and experiences of the post-colonial Other through the lenses of heritage, history, and memory.

Preservation of Architectural Heritage listed on the Brazilian Register of Historic Sites an issue widely discussed nowadays presupposes questions which are not always addressed by professionals involved in the preservation field. One of these questions is raising funds for maintenance of such historic sites as well as approaching these constructions and their respective communities, since it is possible to see in the cities routine the existing failures in the compliance with preservation regulations which cannot, by themselves, ensure preservation of these elements responsible for materializing memories and experience obtained throughout History. Nevertheless, the lack of preservation awareness, widely spread in our society, also shows the population lack of knowledge about History and the importance of these urban elements which not only illustrate the past of cities, but also define the identity of citizens living in these towns. These cultural definitions of the subjects may be reinforced, redefined or even produced by the different media languages that appear and/ or are reinvented according to progress coming from research, technology advances, and new possibilities of interaction, among others. Accordingly, this paper aims at promoting the set of historic buildings under preservation laws in Santa Maria through the stamping technique, inspired by the formal features of these buildings architecture. Thus, identity bonds between the city s population and its historic buildings are strengthened. In addition, an income source is proposed for maintenance and preservation of these sites. As it is common knowledge, we only value what we know. / A preservação do Patrimônio Arquitetônico Tombado, pertencente às cidades brasileiras - assunto tão debatido na atualidade -, pressupõe questionamentos que nem sempre são abordados pelos profissionais envolvidos na área de preservação. Um deles é a obtenção de verba para a manutenção dos bens tombados, bem como a aproximação entre essas construções e suas respectivas comunidades, já que é possível averiguar no cotidiano das urbes, as falhas existentes no cumprimento das leis de tombo que não conseguem assegurar, por si só, a garantia de preservação desses elementos responsáveis por materializar as memórias e vivências obtidas no decorrer da história. Não obstante, a falta de uma consciência preservacionista, amplamente disseminada na sociedade, também demonstra a falta de conhecimento das populações acerca da história e da importância desses elementos urbanos que ilustram não só o passado das cidades, mas também definem a identidade dos indivíduos que nelas habitam. Essas definições culturais sobre os sujeitos podem ser reforçadas, refeitas ou até mesmo fabricadas pelas diferentes linguagens midiáticas que surgem e ou se reinventam ao sabor dos progressos obtidos através de pesquisas, avanços tecnológicos, novas possibilidades de interação, entre outros. Nesse sentido, o presente trabalho surge com o intuito de divulgar o conjunto de prédios históricos tombados de Santa Maria, através da técnica de estamparia, inspirada nas características formais da arquitetura desses prédios, buscando, assim, reforçar os laços identitários entre a população da cidade de Santa Maria e seus prédios históricos, bem como propor uma fonte de renda para a manutenção e preservação desses bens, pois, como é de conhecimento popular, só valorizamos aquilo que conhecemos. .

I miss the smell of orange blossoms, which used to flood the countryside. But as a city grows, the land surrounding it dies. You cannot roll down your windows anymore and smell the sweet scent dancing off the buds. You will however find impressive theme parks, factory-style chain stores and restaurants. If you look close enough, you'll also see disgruntled souls of a once naturally spectacular culture of people. Laid back like the sands of Florida's coast. But now there are bills, traffic, and IKEA. This collection of essays is an attempt to escape such an experience. To explain such an existence, and to explore an eschewal from the inevitable, retail therapy. Xanthomonas axonopodis, often known as citrus cankers, is a bacterial disease affecting most citrus species. Dead tissue forms, then slowly grows, and consumes, then kills the fruits of labor. Grapefruits are the most susceptible to the disease. There was an outbreak from 1910, to 1931. Another from 1986 to 1994, and rumors sprang less than a year later stating the canker was back. To solve most outbreaks, famers and officials just burn the trees to complete, and utter ash. In 2006, the USDA stated eradication of the disease was impossible. If this sounds like cancer, the trust me, you’re not crazy. Florida is known for its beaches, hospitality, and it’s citrus.

The study is an archaeological biography of the G'psgolox totem pole told from the Haisla people's perspective in Canada and adopts cultural relativism and the theory of ontology to highlight their experience and perspective on the repatriation process of the G'psgolox totem pole. The research has been limited to studying the totem pole only based on an emic perceptive, the Haisla people, and departures from secondary sources consisting of films, Haisla organizations websites, and literature where they shared their experiences. For the Haisla people, the G'psgolox totem pole is not like all other totem poles erected during their traditional potlatch ceremonies. This pole was created when Hailsa culture, society, traditions, beliefs, and identity were dying out due to, among other things, the European colonization and the consequences that it brought with it, such as "The Indian Act" in Canada. This act aimed to eradicate the country's indigenous cultures and inculcate the "white way," which turned into a mass extinction threat to different First Nations in Canada, such as the Haisla people. Therefore, since its creation, the G'psgolox totem pole has immeasurable value for Haisla's people since it symbolizes survival, strengthening of Haisla's culture and identity after almost disappearing. However, the pole was taken without consent ending in Sweden, which affected Haisla society and led to a series of international events, where the Haisla people strived to repatriate the G'psgolox totem pole to its origins. Previous studies of the repatriation process have, with some exceptions, mainly adopted the Western perspective, giving only the Western reality of the events, distorting the arguments in the repatriation debate to its advantages. The study shows that Haisla has a holistic perspective on their surroundings where everything is integrated, connected, and influences each other through time and space, including tangible and intangible material and across the living and spiritual world, which differs from the Western perspective, and more when it comes to the understanding of the value of cultural heritage. Therefore, through the repatriation process, the Western beliefs clash against Haisla's reality and value over their cultural heritage. Although this, the Western way tended to dominate the whole repatriation before, during, and after the process, minimizing, in this case, the Haisla peoples perspective and the cultural value that the G'psgolox totem pole could bring to them.