The advent of information and communication technologies (ICTs) has had and is having a major impact on Indonesian cultural resource management, and on the safeguarding methods of its tangible and intangible cultural heritages. Despite varied levels and visible gaps between rural and urban regions in terms of technology usage, innovative initiatives have been created, which correspond to the needs and expectations of a technology-savvy public. As a starting point, a number of public institutions dealing with tangible cultural heritage (e.g. museums, palaces, temples, World Heritage Sites (WHS) do use innovative digital tools in order to communicate to various audiences, as well as to enrich visitors' experience, especially taking into consideration young generations. This paper will firstly examine the role of ICTs in intangible cultural heritage (ICH) (e.g. Batik, Wayang puppet theatre, etc.); secondly, the authors will explain how ICTs can help to communicate and promote the values, history, and significances of ICH products, both for locals and tourists, with the goal of raising awareness on cultural identity. However, the knowledge of ICH still requires contacts with its own communities and is vulnerable, as it can be exposed to excessive cultural commoditization through e-platforms. This study aims at giving an overview and some examples of digital interventions for cultural heritage communication implemented by various stakeholders in Indonesia. In addition, this paper analyses to what extent a participatory approach engaging local communities, academics, private sectors, NGOs and the government, can ensure higher levels of effectiveness and efficiency, hence supporting the conservation of UNESCO tangible/ICH in Indonesia. This paper aims at: (1) presenting the development of digital heritage platforms in Indonesia; (2) providing a grid of analysis of digital heritage knowledge platforms dedicated to UNESCO tangible and ICH in forms of websites and mobile apps.
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Valuation of heritage buildings is usually performed by architectural-historical experts, who use a typology of heritage values based on conservation philosophy. Increasingly, social and spirituality values are included in heritage assessment frameworks.What happens to valuation systems when external events influence the chances of survival of heritage buildings, such as earthquakes induced by gas extraction in the Netherlands? While the mining company uses a narrow economic perspective on value, the public fears for loss of character of their historic towns. New safety regulations constitute a new and even stronger threat to heritage buildings. Recently, a heritage assessment framework was published, to help with value assessments in the affected region. In this paper, we compare experts’ and laypersons’ values by analyzing the new assessment framework as well as public documents. We conclude that heritage value assessments should incorporate social values, including memories and symbolic meanings, to create a balanced valuation system.
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This article attempts to explore the main impulses that might have led to the destruction of Buddha statues by Taliban in the Bamiyan Valley of Afghanistan. Drawing on existing literature, and anecdotal evidence, this article suggests that the main impulses that have led to destruction are rather linked to the overall political context of that time (i.e., political iconoclasm) rather than to pure Islamic iconoclasm or an explicit condition of disharmony in heritage (i.e., dissonant heritage). First, the Taliban did not consider the statues as "their" cultural heritage. The act of destruction, therefore, cannot be subscribed to the Afghan cultural dynamics but rather to the political-religious ideology imported by Taliban from outside of the country. Secondly, it seemed that Mullah Omar was viewing the statues as a revenue source at the beginning and as a political bargain chip at the end. In both circumstances, religion seems not to have played the main role. Lastly, the destruction seems a political iconoclasm-that is, a political exploitation, if not a direct political act. The Taliban and especially their external allies were very well aware of the consequences of the act of destruction. It seems implausible to suggest that there were no religion and/or culture in play when ordering the destruction of the statues. The latter is the least what this article aims for. However, to conclude that the destruction was solely triggered by theological and cultural factors might also be improbable. The author does not, in any way, attempt to rationalize the act of destruction, let alone justify the barbaric act.
DOCUMENT
The main aim of the project is to provide new research in the arts by focusing on the concept of the inter-sensorial as an essential text for the creation of art and culture. It is designed to foreground the role of the sensorium as an underpinning source for many aspects of thought and cultural heritage. This project will blend visual arts with applied arts and traditional local traditions, revealing new light on the artistic facets and customs which are usually overlooked.The extended residencies will promote transnational mobility for emerging artists, facilitating international relationships between different artistic and cultural contexts within the EU. This will promote transnational interconnectivity between artists and cultures, creating a resourceful intercultural fertilisation, endorsing cultural diversity, social inclusion and most of all, further research on the intercultural facets.Through the various side-activities to take place during the mobilities of the artists, the project aims to strengthen and develop diverse audiences by producing the necessary elements for a dialogue, illustrating interpretations of rich layers of tangible and intangible heritage and legacies of European countries related to the tradition of sensorial experiences and how they evolved around traditional customs. Furthermore, it also aims to rethink and project new and innovative ways for documenting, preserving and communicating data to different audiences.
Het Nederlands Openluchtmuseum (NOM) wil actief bijdragen aan een duurzame samenleving met zijn kennis van materialen, producten, diensten en culturele tradities die eeuwenlang functioneerden binnen circulaire gemeenschappen. Ondanks technologische vernieuwing en globalisering heeft het NOM de overtuiging dat deze historische kennis kan bijdragen aan duurzame producten voor de toekomst. Het NOM wil een structurele samenwerking met de creatieve sector om meetbare impact te realiseren binnen en buiten het museum voor de transitie naar een circulaire samenleving. Daarvoor wil het graag zijn collectie en kennis toegankelijk maken voor ontwerpers. Belangrijke praktijkvragen daarbij zijn: Welke rol kan het museum spelen i.s.m. ontwerpers? Hoe kan relevante kennis van het NOM toegankelijk en toepasbaar worden gemaakt voor ontwerpers? Hoe creëer je samen met ontwerpers de gewenste impact in de samenleving? Op basis hiervan is de onderzoeksvraag geformuleerd: Hoe kunnen maatschappelijke organisaties zoals het NOM relevante kennis en artefacten toegankelijk en toepasbaar maken voor ontwerpers t.b.v. meetbare impact voor een circulaire samenleving? Deze onderzoeksvraag is vertaald naar enkele sub-vragen over definities van duurzaamheid en circulariteit, de verwachte rollen van museum en ontwerpers, de gewenste structuur van samenwerking en over de rol van prototypen om de gewenste impact te realiseren. Naast het NOM als MKB, participeren in dit project twee creatieve ondernemers (1 MKB, 1 ZZP-er) die zijn geselecteerd op basis van hun specifieke ontwerpkwaliteiten, hun ervaringen in samenwerken met partners en hun kennis van circulair ontwerp. Samen met docent-onderzoekers en ontwerpstudenten van ArtEZ onderzoeken zij deze vragen. De belangrijkste projectresultaten zijn: prototypen, getest op gewenste maatschappelijke impact; een rapport dat beschrijft hoe het NOM kan samenwerken met de creatieve sector om bij te dragen aan ‘Nederland circulair’; en presentatie- en netwerkbijeenkomsten om kennis te delen en te bouwen aan het netwerk van stakeholders om beoogde impact te realiseren.
This project establishes a collaborative network centered around the Amsterdam Museum, comprising key stakeholders from prominent cultural institutions, including the Centraal Museum Utrecht and the Rotterdam Museum. The consortium is designed to explore the transformative potential of co-creation in museums, focusing on enhancing visitor engagement, fostering inclusivity, and integrating digital technologies into cultural practices. Key personnel will provide interdisciplinary expertise in communication and cultural heritage, facilitating a robust understanding of stakeholder dynamics and collaborative processes. The research aims to analyze how co-creation can bridge the gap between museums and their diverse audiences, creating a sense of ownership and connection. Initial observational findings suggest that co-creation practices significantly enhance visitor experiences while revealing stakeholders' desires for deeper collaborative opportunities. To achieve these objectives, qualitative methods such as semi-structured interviews, focus groups, and ethnographic observations will be employed, delivering rich insights into the impact of co-created programming. An essential output of this project will be an academic publication aimed at foundational research on effective co-creation practices within the cultural sector. Furthermore, the consortium will pursue a larger grant application to secure sustainable funding for ongoing research initiatives, ensuring the long-term viability and impact of this collaborative network. This will not only advance academic discourse but also facilitate knowledge transfer between academia and museums, enriching cultural engagement strategies. Ultimately, the project aspires to enhance the visibility and societal relevance of cultural institutions, fostering innovative solutions to contemporary challenges through collaborative research and community involvement.
