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Ethos through traditional construction processes: Historical development between community builder in the Minho Area of the North-western Iberian Peninsula and Pico Island in the Azores

This article analyses the developmental transitions in traditional construction processes in two very different but historically related contexts: the Island of Pico in the Azores and the Minho Area in the North-western Iberian Peninsula. The Pico Island, with a young geology, presents a serious limitation of available material resources, and resulting in a markedly individualistic approach to building. The Iberian Peninsula, on the other hand, with an abundance of material resources, presents a strongly collective approach to the organization of building works. This paper described the forms of organization necessary to achieve similar constructive systems, with the objective of making different material realities visible in the ethos of both. Activity-theoretical studies put an emphasis on the object enabling a longitudinal and rich analysis through time. A specific contribution in outlining the historical transformation of work of the community builder is made by using the life stories of two builders, one in Pico and another in the Minho Area, serving as the guiding thread. The paper shows that activity theory provides useful analytical tools for the enrichment of studies in constructive systems.

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Symbolic Use of Domestic Space in the Upper Svanetian (Georgia). Vernacular House

Upper Svaneti (Georgia) is a territory in almost permanent isolation amid the Caucasus mountain range. This strategic position, along with the military nature of its settlements made its defence so effective that Svaneti served as Georgia`s safehouse, protecting its chief historical and religious relics in times of crisis. This isolation also ensured the preservation of archaic cultural traditions and ancient rituals, such as animal sacrifices, ritual shaving and blood feuds, establishing what is known as popular religion. Some of these rituals, mainly those performed by women, take place in the domestic space. This paper, developed under the scope of the 3DPast project, aims to interpret the symbolic use of space in vernacular houses of Upper Svaneti. The methodological strategy combines architectonic survey with documental analysis and brings forward an interpretation of this vernacular house from a space anthropology perspective. The traditional svanetian house (machubi), is composed of a single volume, of rough quadrangular plan. The ground floor (machub) houses, during winter, the family and the cattle, while the upper floor (darbazi) was mostly used as the family residence during warmer periods. This analysis will focus specifically on the machub, where there are traces of the symbolic use of domestic space. The machub is composed of a single space with a central fireplace. This element is the axis of segmentation of female and male spaces inside the house. The present paper will address this gender-differentiated symbolic use of the domestic space through the scope of anthropology and of the Svanetian history.

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Novas proxémias de valores comunitários

Estes momentos de confinamento obrigatório, aos quais a nossa vida social foi submetida, proporcionaram uma experiência única para se refletir sobre o papel da arquitetura na vida individual e comunitária. A arquitetura é uma das principais profissões responsáveis pela construção dos edifícios nos quais ficamos confinados, bem como pelos diferentes ambientes que definem o espaço construído. Os nossos projetos podem exercer uma clara influência nas relações humanas, pois somos um dos principais agentes dos cenários em que o nosso quotidiano ocorre. Como referido por Durkheim, a arquitetura é um facto social material, ou seja, pode ser a petrificação de um momento cultural. …

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The Green Colour of Paradisal Garden and Metaphoric Water: A Divine Gift and Promise from Allah to His People in the Islamic Religion and Environment

Water is the origin of life and the basis on earth. It is deep-rooted as the religion to purify the human soul. In Islam, it makes Muslims feel grateful to Allah as divine generosity. The Court of the Lion in Alhambra elaborates the Koranic verse of “Gardens underneath which rivers flow”. Channels and pools were developed for visual beauty and incorporated into sophisticated building schemes. Water is a complement to the nature in architecture, conveying a sense of repose and freshness. It creates openness and breadth to the enclosed spaces. Moreover, the beautiful nature is Allah’s sign which Muslims contemplate on them. Garden is the space of this meditation and an earthly reflection of Paradise. It is the perfect state of the world. A question arises: what signifies the notion of Paradise? It is a green colour, a linguistic-visual sign. In semiotics, Saussure (1959) divides linguistic signs to the signifier and the signified – a concept or meanings by the signifier. Various meanings are a result of arbitrary relationships between the two factors, caused by perceptions, emotions, and interpretations. This paper focuses on the semiotics of the green colour, to manifest the paradisal garden and metaphoric water in the Islamic religion and environment.

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La autenticidad del Tendido de Cristos

En un mundo en el que la información se transmite cada vez con mayor velocidad, es casi imposible distinguir con facilidad entre lo auténtico y lo falso. Noticias falsas, popularmente conocidas con el anglicismo de fakenews, abundan y son tomadas por ciertas por las masas ansiosas por un mundo exótico y exuberante que sirva de contrapeso a lo vano de su vida cotidiana.

Lo mismo ocurre con el patrimonio cultural en general y todavía más con el patrimonio cultural inmaterial. No es fácil distinguir entre lo falso y lo auténtico pues cada día son más las “tradiciones” inventadas para ser un producto turístico al alcance de los interesados. Es por eso que este artículo tiene como objetivo analizar a la luz de la teoría de la conservación el valor de la autenticidad en el Tendido de Cristos de San Martín de Hidalgo, insigne muestra del patrimonio cultural inmaterial en México.

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Territorial Food Identities: Tips for Gastronomy Actors


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Garcia Petit, Lluis. 2020, Territorial Food Identities: Tips for Gastronomy Actors. World Gastronomy Institute Global Report 2020. Pp. 67 – 69.

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Duni zuz ‘utilnilh, ‘tanning moose-hide’: weaving Dakelh (Indigenous) intangible cultural heritage transmission with academia

After many years of colonisation and oppressive policies, Indigenous cultures in Canada are reviving elements of their cultural heritage. As such, numerous Indigenous communities are working with higher learning institutions to safeguard elements of their heritage, specifically, knowledge and land-based practices. In this article, we discuss one case study of Dakelh (Indigenous) knowledge- holders that merged the practice of traditional moose-hide tanning with academic components surrounding issues in cultural heritage. With the intention of transmitting information about the field of ICH as well as safeguarding one Dakelh intangible cultural heritage element, we developed an experiential-learning university course that grounded theoretical issues in Indigenous cultural heritage. In discussing our methodology of merging the two ways of learning and teaching, including the benefits and challenges of such a course, the article elaborates how the combination of traditional and academic methodologies in a university setting can help Indigenous communities transmit their intangible cultural heritage to younger generations.

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Las Rutas del Capricornio Andino


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Cabeza Monteira, Ángel. 2006, Las Rutas del Capricornio Andino. Editor y autor de un artículo. Consejo de Monumentos Nacionales.

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La Conservación del Patrimonio Arqueológico en Isla de Pascua

¿Cuáles son los desafíos para la conservación del patrimonio de Isla de Pascua hoy y en los próximos años? ¿Qué herramientas institucionales y recursos poseemos para enfrentar esta tarea? ¿Cómo lograremos que el patrimonio sea un aspecto importante de las políticas nacionales y locales de desarrollo?¿Qué alianzas debemos impulsar a nivel local, nacional e internacional para avanzar en la solución de los problemas?¿Cómo llevar a la práctica nuestra responsabilidad como país para que el patrimonio de Isla de Pascua sea la base de la identidad cultural del pueblo rapanui, y que su investigación y conservación sirva para su futuro y que al mismo tiempo sea útil para construir nuevos puentes de entendimiento entre culturas diferentes?

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Introducción al Patrimonio de los Derechos Humanos en Chile

En las últimas décadas el concepto de patrimonio se ha expandido y profundizado en todos los sentidos y hoy cubre muchos tipos de bienes materiales e inmateriales. Desde su concepción original, centrada primero en los objetos y después en sitios y lugares, se ha pasado a su comprensión más amplia fundamentada en su significación cultural y en el conjunto de valores que representaron o representan para un determinado grupo social o toda una nación. En este contexto, el patrimonio ya no sólo es parte de la historia sino también un reflejo de la permanente construcción social de la memoria…

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