This document presents the current standards for ethical practice in the identification, conservation, management and celebration of intangible cultural heritage of cultural spaces. It was developed by the ICOMOS International Committee on Intangible Cultural Heritage (ICICH) from the Kimberley Declaration drafted at an international meeting held in South Africa in October 2003 for the 14th ICOMOS General Assembly at Victoria Falls, Zimbabwe.

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.

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.

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. …

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.

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.

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

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.

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