[Procedure] Turning into an opportunity: Intangible cultural heritage protection and use in emergency situations
Summary: Safeguarding intangible cultural heritage in emergency situations is an area that has received little attention.
On the one hand, emergencies, including natural disasters, conflicts and epidemics, pose a serious threat to the viability and survival of the legacy, and on the other hand, are resources for community preparedness, response and recovery in the face of emergencies.
In recent years, UNESCO has continued to promote the agenda relating to the protection of intangibles in emergency situations and in 2020 adopted the Operational Principles and Models for Safeguarding Intangible Cultural Heritage in Emergencies.
We conduct an evidence-based analysis of the archives accumulated in UNESCO international action to discuss community-based capacity-building and the participation of multiple actors as a course of action for protection and life in emergencies.
Keywords: emergencies; intangible cultural heritage; communities; disaster risk management; evidence-based research
on the new global coronary pneumonia epidemic has dramatically increased the demand for culture.
Taking note of this, UNESCO (known as “UNESCO”) created a web page on the topic “Culture in times of crisis, public need” on the official web site.
Ernesto Ottone, Assistant Director of UNESCO, mentioned: “Culture unites us at a time when billions of people are separated from each other in space.
Culture offers comfort, inspiration and hope at this time of anxiety and uncertainty.” Intangible cultural heritage (hereinafter referred to as “non-incorporated”) which is closely linked to people's lives, while at the same time facing a crisis, gives a heart-to-heart consolation to individuals isolated from their homes through Internet connections.
This is a microcosm of the twin attributes of emergency situations — natural disasters, armed conflicts and epidemics — posing a serious crisis for the protection of non-residuals, while also providing a source of resilience for local communities.
Taking note of the “dualization” of the emergency, UNESCO, after many years of work, at the eighth session of the Conference of the Parties to the Convention for the Safeguarding of the Intangible Cultural Heritage, held in 2020, considered the adoption of the Principles and Modalities for the Operation of the Safeguarding of the Intangible Cultural Heritage in Emergency Situations (hereinafter referred to as “the Principles and Modalities”), established the principles for the non-intangible protection and living use of States parties in emergency situations within the framework of the Convention for the Safeguarding of the Intangible Cultural Heritage (hereinafter referred to as “the Convention”), and laid the foundation for the design of more specific models by actors.
This also means a new stage in the international recognition of the relationship between non-practition and emergency.
The point of departure of the Principles and Models is to provide a theoretical and methodological basis for practical action by ensuring the most effective use and protection of human beings in emergency situations, and their introduction can also be seen as a case of informed decision-making.
This paper is based on the evidence of the course of UNESCO ' s attention to non-remote protection in emergency situations, the material selected from the survey reports and desk studies of the advisory bodies, and the practice cases provided by States parties on the UNESCO New Crown Pneumonia Epidemic and Living Heritage Platform, which focus on the logic of action on non-remote protection in emergency situations。while the type of complex emergency makes it more difficult to use and protect, and there are differences in the inheritance and viability of non-remaining projects in different areas, some representative protection methods and principles can provide an important reference for china ' s protection practice.
when the convention was developed, the need for protection in emergencies was taken into account.
at the national level, when states parties apply for the inclusion of heritage items in the list of intangible cultural heritage in urgent need of protection (hereinafter referred to as “the list of intangible cultural heritage in urgent need of protection”), “the committee may, in cases of extreme urgency (the specific criteria for which are approved by the general assembly on the recommendation of the committee), include the relevant heritage in the list referred to in paragraph 1 in consultation with the state party concerned” (art.
17) and, at the level of international cooperation and assistance, “in case of emergency, the committee shall give priority to requests for assistance” (art.
22, para.
following the adoption of the convention, the intergovernmental committee and the assembly of states parties discussed issues related to emergency situations on various occasions and refined the standard framework in the operational guidelines for the implementation of the convention for the safeguarding of the intangible cultural heritage (hereinafter referred to as the operational guidelines) and the ethical principles for the safeguarding of the intangible cultural heritage (hereinafter referred to as the ethical principles).
as early as 2010, at its fifth regular session, the committee considered the definition of “emergency” and discussed the conditions for the urgent receipt of a declaration of urgent need for protection under the convention and the application for priority international assistance.
at the fifth session of the assembly of states parties, in 2014, the assembly of states parties approved changes to the operational guidelines to include the definition of “emergency” in the section “international assistance”.
“when disasters, natural disasters, armed conflicts, severe outbreaks or any other natural or man-made event that has serious consequences for the material cultural heritage and for the communities, groups or individuals concerned as holders of that heritage, states parties shall consider that an emergency situation exists when they alone cannot overcome any of these circumstances.” in addition, the operational guidelines indicate the manner in which the committee may receive a declaration of urgent need for protection.
at the tenth regular session of the commission in 2015, the operational guide added chapter vi, “protection of intangible cultural heritage and sustainable development at the national level”, which covers “emergency situations” and includes “sustainable development of the environment” and “intangible cultural heritage and peace”.
relevant elements of the section on “sustainable environmental development” confirm that the community's remaining knowledge and practice of earth science, in particular climate-related knowledge and practices, represent its resilience to natural disasters and climate change.
therefore, parties are encouraged “to fully integrate communities, groups and individuals with such knowledge into systems and projects for disaster risk reduction, post-disaster recovery, climate adaptation and mitigation”.
in the section “intangible cultural heritage and peace”, the contribution of non-materials to social cohesion and equity, the prevention and resolution of disputes, the restoration of peace and security, and the achievement of lasting equity were recognized and states parties were encouraged to fully utilize those roles。This is also reflected in the Ethical Principles approved at the same session: “The right of communities, groups and individuals to use the instruments, objects, handicrafts, cultural and natural spaces necessary to express their intangible cultural heritage, as well as memorial sites, including in situations of armed conflict ...” I'm sorry.
p > UNESCO has also promoted attention to cultural protection in emergencies outside the Convention system.
In order to reduce the vulnerability of cultural heritage and cultural diversity before, during and after conflicts, the UNESCO General Conference, at its thirty-eighth session, in 2015, adopted “Strengthening UNESCO action to protect culture and promote cultural pluralism in the event of armed conflict” (hereinafter “Action”) (resolution 38C/48).
The Action strategy is based on the overall mandate of UNESCO in the field of culture, as well as relevant conventions and recommendations for the protection of cultural heritage and diversity and the promotion of cultural pluralism.
As a coordination mechanism, it can facilitate a comprehensive response by UNESCO member States and stakeholders to threats and damage affecting culture in emergency situations.
At the sixth session of the Assembly of States Parties, in 2016, Greece issued a statement requesting the Secretariat to “promote further consideration and elaboration of the value of non-removables and their protection in armed conflict and their role in reconciliation” (ITH/16/11.COM/15).
At the same time, other international organizations and institutions have recognized the importance of protecting cultural heritage.
Based on the report of the Special Rapporteur in the field of cultural rights submitted to the Human Rights Council and the General Assembly, the Human Rights Council, in a recent resolution on cultural rights and the protection of cultural heritage, recognized that “damages to the cultural heritage of any people, both tangible and intangible, constitute damage to the cultural heritage of all humankind” and called for “the identification of innovative approaches and best practices at the national, regional and international levels to prevent violations and abuses of cultural rights and to prevent and mitigate damage to cultural heritage, both tangible and intangible” (A/HRC/33/L.21).
In order to promote this theme under other normative instruments in the field of culture, a forum was organized in September 2016 at a joint meeting of chairpersons of cultural conventions to share information on the subject among convention States.
In response to natural disasters, the Sendai Declaration and the Framework 2015-2030, adopted by Sendai, Japan, at the Third United Nations World Conference on Disaster Risk Reduction in 2015, were milestones.
At that meeting, there was a consensus that traditional knowledge and the practice of passors played an important role in the development and implementation of disaster risk reduction plans and mechanisms, and disaster early warning as a complement to research-based knowledge.
In the post-disaster phase, attention is being paid to the remaining concerns.
Since 2014, the post-disaster needs assessment mechanism of the United Nations-EU-World Bank (Post Disaster Needs Assessments, PDNA) has specifically integrated culture (including intangible cultural heritage) into one of the 12 possible components of intervention, with specific measures in the areas of education, infrastructure and health。International attention to emergencies and culture formed the background for the first consideration of the remaining emergencies at the eleventh regular session of the Commission in 2016.
In the relevant discussions, a consensus was reached on the dual nature of non-removable in emergencies — both threats and powerful tools for recovery and resilience.
However, the accumulated experience of non-protection in emergency situations at the international level was still very limited, such as the approval by the Committee at the current meeting of only three emergency assistance consistent with article 22, paragraph 2, of the Convention.
In view of this, the Committee encourages the secretariat to undertake more activities related to the subject to explore the potential of emergencies and how to intervene under the Convention.
The secretariat then undertook surveys on the implementation of the Convention in emergency situations, such as the non-intentional survey of Syrian refugees, the identification of the protection needs of displaced persons in the Democratic Republic of the Congo and the disaster risk reduction strategy for the Pacific islands, funded by the UNESCO Emergency Fund for Heritage.
At its twelfth session, in 2017, the Commission considered the outcomes of those activities and identified community-based needs as a focus for future action to promote linkages between non-practition and disaster risk management.
In accordance with the resolution, the secretariat has taken three actions: ensuring that community-based non-removable protection interventions are integrated into project-based emergency measures; integrating disaster risk management into the guidance note and relevant capacity-building training materials for the development of the non-remnant inventory in order to enhance capacity and awareness; and strengthening cooperation with relevant United Nations agencies and humanitarian stakeholders.
On the basis of those efforts, the Commission, at its thirteenth session, in 2018, considered that the time had come to develop modalities for protection in emergency situations.
To that end, in May 2019, the secretariat organized an expert meeting at UNESCO headquarters on the topic of “Remains in emergency situations”, in the hope that the knowledge and experience gained would be conceptualized and translated into methodological guidance for States parties or any other relevant national or international stakeholders.
In addition to the above-mentioned thematic discussion, the Expert Meeting also noted that any action to protect in emergency situations should be consistent with relevant international frameworks, instruments and standards.
In the first place, in the area of human rights, the Covenant states that “in the present Covenant, consideration should be given only to conformity with existing international human rights instruments ...”, i.e.
States parties are required to harmonize their protection with existing international human rights instruments.
Thus, as the first resolution devoted to cultural heritage and its role in the maintenance of peace and security, Security Council resolution 2347 (2017) is given special attention here.
While the resolution does not specifically address the issue of non-existence, there is an important link between the set of values that the communities concerned have given their heritage.
This was followed by international instruments relating to the protection of tangible cultural heritage in emergency situations。In the 1954 Convention for the Protection of Cultural Property in the Event of Armed Conflict and its two Decisions, for example, international law tended to focus exclusively on the protection of tangible heritage, but in emergency situations physical and intangible heritage was often inextricably linked.
In its definition of non-practition, the Convention considers that “relevant tools, objects, handicrafts and cultural sites” constitute non-practitional expressions and practices.
On this basis, UNESCO seeks to establish mechanisms for synergy and cooperation in the implementation of cultural-related conventions.
On the other hand, the operational principles and modalities of non-removable protection in emergency situations are to be strengthened by promoting cooperation and collaboration in the field of heritage protection in order to enhance the protection of various forms of cultural heritage.
The outcome of the expert meeting, together with the Principles and Modalities, was submitted to the fourteenth session, in 2019, for adoption, and then to the eighth session of the Assembly of States Parties, in 2020, for consideration and eventual approval.
The greatest feature of the Principles and Modalities is their broad applicability and flexibility.
“Emergency” here, on the one hand, includes natural disasters and man-made conflicts, and, on the other hand, on the basis of past experience, it is the wish of the authors to seek universal non-removable protection principles and methods in order to apply as far as possible to different types of emergency.
Thus, the Principles and Models are not designed to establish an exhaustive list of actions, but rather to provide general principles and measures of protection in emergency situations, on the basis of which different communities, groups and individuals can develop more specific models of action according to their own circumstances.
At the initiative of the Commission, UNESCO secondary centres are also actively exploring the issue of non-removable protection in emergency situations.
The International Centre for the Study of Intangible Cultural Heritage in the Asia-Pacific Region (IRCI, Japan) carried out a series of activities in 2016 on non-inherent and natural disasters and has published two publications to date.
The Centre ' s recent focus has been on the post-disaster legacy.
The Regional Centre for the Safeguarding of Intangible Cultural Heritage in Latin America (CRESPIAL, Peru) launched a research programme on the relationship between non-incorporation and emergencies at the end of 2018.
In the same year, the International Archives Council and the Caribbean Archives Association, in cooperation with the Government of Sint Maarten, organized a conference on “Regional approaches to disaster recovery and heritage protection” and established the Caribbean Heritage Conservation Network, which includes non-remote protection.
It is worth mentioning that in the face of the global crisis caused by the new coronary pneumonia epidemic, UNESCO responded quickly and took a series of actions, including using its global network to document the impact of living heritage and to exchange experiences among different communities.
In April 2020, UNESCO issued an online survey inviting a large number of stakeholders to share experiences of living heritage, particularly in the Convention-related communities.
As of November 2022, 253 cases from over 70 countries had been showcased by UNESCO on the official “Violent Heritage Experience and New Crown Epidemic” platform.
These responses reflect, on the one hand, the devastating impact of the new coronary epidemic on the human remains and, on the other hand, the important role played in maintaining social connectivity and solidarity during periods of distance and isolation.
The experience cases selected by the Platform come from a global range of 13 cases in Africa, 12 in Arab States, 46 in Asia and the Pacific, 101 in Europe and North America, and 81 in Latin America and the Caribbean。there were nine cases from china.
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; > ; > ; < p > ; > ; > ; > ; > ; > ; > ; > ; ; > ; ; > ; > ; > ; ; > ; ; ; > ; ; > ; ; ; ; > ; ; ; ; > ; ; ; > ; > ; ; ; > ; ; ; ; > ; ; ; ; ; > ; ; ; ; ; ; > ; ; ; ; ; > ; ; ; ; first of all, as the definition of the convention emphasizes “intergenerational transmission” and “continuous re-creation”, the importance of non-removable “is not in the form of cultural expression itself but in the intergenerational transmission of wealth of knowledge and skills”.
in other words, the plural “persons”, i.e.
the process of intergenerational transmission or dissemination of non-removables by communities, groups and individuals, is the focus of non-removable protection rather than the cultural “products” of the outcome.
however, in this dynamic and evolving process, there is also potential vulnerability: “a great number of manifestations and manifestations are under threat (thereats) and are at risk both of globalization and cultural homogeneity and of lack of support, appreciation and understanding.
if not nurtured, there is a risk of permanent disappearance (risks) or of being frozen as a mere past practice.” the absence of continuous practice and learning within and between communities means that “the process of the transfer of knowledge, skills and meanings” is discontinued and that the systems of inheritance owned by communities themselves collapse.
emergency situations or emergencies can often lead to a “crushing disaster”.
natural disasters, conflicts and epidemics have changed the normality of community life, as well as the conditions in which people practice and learn.
when people are no longer able to provide the necessary expression and inheritance, their non-living capacity is exhausted.
the effects of the new coronary pneumonia epidemic on the non-pumps are cited as an example.
according to statistics living heritage and new crown epidemic — unesco online survey brief, 94 per cent of respondents felt that the new coronary pneumonia epidemic affected the living heritage.
the secretariat has selected terminology related to the non-incorporated effects of the new coronary pneumonia epidemic and has measured its frequency in cases submitted by states parties:
statistics from the above figure show that, except in a few cases, the new coronary pneumonia epidemic has more of a negative impact on non-genetic inheritance and development.
in order to effectively curb the spread of the virus, many countries and regions have taken measures to maintain social distance and block isolation, resulting in many festivals and ceremonies being cancelled and postponed.
at the same time, access to space, places, goods and materials necessary for the practice of living heritage has been restricted to varying degrees.
the stagnating of industries as a result of the blockade has also led to the loss of income sources and livelihoods for heirs and practitioners operating in the informal sector.
local armed conflicts, although small in geographical scope, may cause a greater material, social and economic disaster to the communities concerned than those with a larger spatial impact。In 2017, the study commissioned by the secretariat, " The memory of displaced Syrians " , showed how the armed conflict had profoundly affected all areas of the conflict by interviewing displaced persons from Syrian communities.
In the case of “traditional handicrafts”, the continuing conflict has made the production and sale of traditional handicrafts unsustainable.
Many artisans have died during the conflict, and those who have survived have found it difficult to obtain the raw materials.
Hardly able to sustain their livelihoods can also afford to consume handicrafts, which is compounded by poor access to transport.
In such an atmosphere of death and terror, people are no longer engaged in festivals and performing arts.
The destruction of the war has even changed the practice of the usual Syrian diet and hospitality.
Syrians, especially women, derive a sense of identity from their unique recipes, yet the food shortage caused by the war prevents them from continuing to produce and share traditional food, and the way they are treated is much simpler.
The younger generation thus lost the opportunity to learn hospitality from personal participation and observation.
The funeral was also forced to be simplified.
Faced with the mass exodus brought about by the conflict, people are being denied the right to organize related mourning ceremonies, which undoubtedly exacerbates the psychological trauma of those who have lost loved ones.
The operational model of protection in emergencies in the Principles and Modalities corresponds to the three main phases of preparedness, response and recovery in the emergency management cycle.
Each phase involves an assessment of the remaining items, such as the “response” phase, which requires that “the inclusion of the remaining items be ensured whenever a post-disaster or post-conflict needs assessment is undertaken, particularly in the framework of a multi-stakeholder international crisis response mechanism” (LHE/20/8.GA/9).
An important means of understanding the direct effects of disasters is post-disaster needs assessments (Post Disaster Needs Associates, PDNA).
Post-disaster needs assessments are “surveys undertaken in the weeks following the disaster to document damage and losses in different areas within the cultural sector (architectural heritage and cultural heritage sites, cultural creative industries, non-remote and traditional knowledge, movable property, cultural governance and heritage institutions, memory banks).
The assessment relating to non-inheritance covers buildings, performance places, resources and objects that provide space or material means with spare production and time, as well as material activities and movements of communities and non-genetics.
While short-term post-disaster needs assessments provide an expediency for identifying non-remaining impacts, such disaster risk management approaches make it difficult to quantify the impact on non-remnant survival.
For example, three post-disaster needs assessments conducted in the Pacific (Samoa 2012, Vanuatu 2015 and Fiji 2016) used the physical aspects of culture to assess damage and loss of intangible cultural heritage.
In Vanuatu, the assessment took into account the Vanuatu Cultural Centre and its Island outpost, the community gathering house (nakamal), the Chiefdom of the World Cultural Heritage, Chief Roi Mata's Domain, and the Centre for Crafts and Arts。For the community in Vanuatu, the community gathering house is the place for community knowledge, while the Queen Marta chiefdom relies on cultural tourism to further spread the story of the Queen Marta chief.
However, the assessment did not specify the impact of the hurricane on the relevant non-inherent expressions and inheritances in these locations.
Similarly, in Samoa after Hurricane Evan in 2012, the Government assessed the damage to the traditional Samoan gathering house (fale) and linked the rapid disappearance of these structures from the cultural landscape to the death of the architecture master (tufunga).
However, the assessment did not consider whether the damage caused by the hurricane, combined with the decline in the number of architects and other historical factors, would affect the overall viability of the Samoan Islands.
In 2016, Fiji ' s post-hurricane assessment focused on the loss of non-incorporated infrastructure and raw materials, without taking into account the extent to which non-genetic or other non-material cultural projects were affected.
III.
Sources of resilience: Disaster risk management and non-removable uses
Natural disasters, conflicts and epidemics often entail a double material and spiritual cultural loss.
While material losses can be recovered and reproduced through quantitative assessments, MPAs and cultural losses are difficult to absorb in the short term, resulting in a corresponding lack of attention and thorough implementation of post-disaster management and interventions.
In this context, being a source of identity and sustainability can be an important source of community resilience.
The United Nations International Strategy for Disaster Reduction (UNISDR) defines disaster risk management (Disaster Risk Management) as “a systematic process of using administrative directives, organizations, operational skills and capabilities to implement strategic policies and enhance response capacity to reduce the adverse impacts of disasters and the likelihood of disasters occurring”.
For the disaster management cycle, it is a key tool in disaster reduction strategies that directly enhance resilience and reduce vulnerability.
Numerous examples have shown that non-remaining practice can play a different role in the three stages of preparation, response and recovery.
Moreover, the lessons of disaster preparedness that are embedded in it can be shared among communities with similar situations.
First, “preparatedness” is defined as “the knowledge and capacity of communities and individuals to predict, respond to and recover effectively the impact of potential, impending or current disasters”.
In the preparatory phase, the intergenerational intergenerational experience that has been included has enabled communities to predict and respond effectively to the impact of potential disasters.
However, the intergenerational transmission of this experience depends on cultural transmission mechanisms such as history, memory and stories.
The tsunami in Port-Aitape, Papua New Guinea, is a negative illustration of the impact of the loss of survival on the preparedness of local communities.
In 1998, a tsunami engulfed villages along the coast of Port Aitape, and post-disaster scientific research found that the tsunami disaster of this magnitude had occurred in 1907, yet the memories and stories associated with preparedness disappeared over time。For new migrant communities with no experience of disaster, disaster preparedness strategies are often not well-established within communities.
Such long-term disasters require stronger inheritance mechanisms to carry on the associated legacy of preparedness.
The importance attached to the preparation of lists of relevant non-mindful items is also important in the preparatory phase, such as the joint declaration (Switzerland-Austria) project “Avalanche risk management”, which was listed as a representative in 2018, which demonstrates local knowledge among the indigenous peoples of the Alps on the prevention and management of avalanche risks.
For centuries, in order to prevent avalanches, the community has developed relevant cultural practices and risk-aversion strategies.
Knowledge has also evolved from oral to dynamic processes of combining experience and practice.
The emergence of modern tools, such as measuring instruments and risk maps, complements traditional knowledge previously accumulated and adapted in the field by the heirs, resulting in a shift from science to practice and from the field to research.
Second, the term “response” is defined as “the taking of immediate action before, during or after a disaster to save lives, reduce health impacts, ensure public safety and meet the basic needs of the affected population”.
In the response phase, it is an important resource for resilience.
It can provide both spiritual and emotional comfort and alternative income and material assistance.
A large number of cases in the New Crown Pneumonia Disease and Living Heritage Platform show the role of the epidemic.
For example, oral traditions, music and dance can also be used as a means of enhancing social cohesion and as an expression of support for front-line medical personnel in combat operations.
In Spain, the tamboradas drum-playing rituals were an integral part of the Catholic holy week but were not held on the streets this year.
Instead, the Helen Saint-La Mancha Association of Drum Clubs in Castile-La Mancha presented the slogan “Live home” and invited drummers to play as much as possible in the city's windows, balcony and balcony.
At 5 p.m.
on Friday mornings, the whole city was at the same time loudly drumming, and the whole family was on the balcony together, giving people a sense of collective communion.
These examples illustrate the importance of the lives of many people and provide a sense of belonging and comfort to those in need.
In addition, different forms of living heritage, such as poetry, singing and storytelling, are used to share information about the new crown, promote changes in public behaviour and promote public health recommendations.
The Chapei Dang Veng (Chapei Dang Veng) project in Cambodia has served to convey important public health messages.
One of the traditional functions of long-arms in Cambodian society is to send important messages to communities.
Today, Master Kong Nay adheres to this tradition, but its content is about hand washing, maintaining social distance and other safety tips related to new coronary pneumonia, while increasing its influence through social media。in addition, a number of non-involved projects related to traditional handicrafts contribute to the materials and traditional medical knowledge needed to combat the disease, such as in a number of countries where weaver craftsmen use their own know-how to make masks.
in the case of china's “traditional and fragrance-making techniques”, the fragrance of the disease (the manchuria) against the non-removable project “singkyo-build” also plays a social function in the prevention and control of the epidemic.
the passers-by creatively combines the production of the aroma with traditional chinese medicine, and the powder of the drug with anti-bacteritis elements is fed into traditional aroma bags embroidered with traditional patterns, and immediately after entering the market, they receive a large number of orders, which achieves a win-win outcome for the heirs in terms of income generation and community vaccination.
finally, the recovery phase.
“rehabilitation” is defined as “the restoration or improvement of the livelihoods and health of affected communities or societies, as well as economic, material, social, cultural and environmental assets, systems and activities, consistent with the principles of sustainable development and `building back better' in order to avoid or reduce future disaster risks”.
if the response phase includes short-term measures to stabilize the situation in the immediate aftermath of a disaster, the recovery phase is a long-term process of restoring infrastructure and living conditions to near “normal” conditions.
the rate of recovery of a community is related to the nature and scale of the disaster and depends on the preparedness and response of the community, as well as on the assistance capacity of the wider state or society.
in 1997-1998, papua new guinea experienced successive droughts, famines and tsunamis, and families and communities contributed significantly to their recovery.
the local preparedness for housing and food supplies in advance of the disaster has resulted in the minimization of the direct harm caused by the disaster and a significant reduction in the time and resources required for post-disaster recovery.
some communities also have a strong resilience to disasters by intergenerational knowledge of food reserves to cope with famine.
in addition to these legacy knowledge and practices related to material resource recovery, the cultural beliefs and traditional values of local communities are also essential for spiritual recovery.
in 2009, after the samoa tsunami, various aspects of samoa ' s way of life were identified as the core of disaster recovery so that local communities could take full advantage of the strong social and family networks built on the notion of hospitality and family solidarity and, on that basis, recover through shared resources.
syrians forcibly displaced as a result of the conflict are also living up to their post-disaster rehabilitation and reconstruction efforts.
in doing so, they have not only been given psychological and spiritual comfort, but also social and cultural capital to adapt to the new environment.
some craftsmen and craftsmen have become their source of income.
in addition, it serves as a medium for maintaining a sense of identity and continuity that not only enhances mutual assistance and cohesion among syrians, but also helps them to ease tensions with host communities.
for example, certain forms of remission could mediate a new social relationship between the displaced and the host country and improve the perception of syrians in the host society.
dialogue between communities and between different cultural traditions can help to build friendship and mutual respect among one another and contribute to longer-term peace and development。iv.
community-based: capacity-building and multidimensional action < the importance of protection in emergency situations is self-evident, and requires a concerted effort by multiple actors to raise awareness and, in practice, to increase understanding and the accumulation of protection experience.
in addition, emergencies are both a challenge and an opportunity for non-removable protection.
community-based needs are recognized as core principles in all protection operations.
the introduction of the convention has enabled the “intangible cultural heritage”, which was formerly attached to the material heritage, to enter the area of cultural heritage protection independently, and the “communities, groups and individuals” who are cultural subjects have been given the power to recognize their non-remnant values.
from the perspective of empowering communities, “communities, groups and individuals” can be considered as the cornerstone of the convention.
without the expression and transmission of what the community has not left behind, there is no object of protection.
the non-removable “activism” dictates that its protection must be concerned with the overall system of transmission, which also means that the subject of the protection action points to “the communities, groups and individuals who create, transmit and sustain this heritage”.
it is only with the maximum participation of the community that the “non-intentional” considered as part of their cultural heritage can be used and protected in a processive manner in emergency situations.
the convention defines “protection” as “a range of measures to ensure the preservation of the vitality of intangible cultural heritage, including the recognition, archiving, research, preservation, protection, promotion, promotion, transmission, in particular through formal and non-formal education, and revitalization of such heritage”.
these nine protection links constitute a dynamic process of non-removable protection.
within the framework of the protection provided by the convention, the consideration of emergency situations must begin with identification, documentation and research, with a view to strengthening community capacity-building and, in practice, with other protection links.
an analysis of the list of delegates and the non-core project declarations for which there is an urgent need for protection shows that very few states parties are concerned about the effects of natural disasters on their memory.
such restrictions are even more severe for those states parties that are most vulnerable to natural hazards.
in 2016, the world risk index calculated risk by indexing the degree and vulnerability of a country to natural disasters, showing that 6 of the 20 countries most at risk from natural disasters did not have any list project and 8 had only one list project.
japan and viet nam have the highest number of heritage projects in all states parties.
however, in their 30 heritage projects, there is no reference to threats or safeguards related to natural disasters.
this fact corresponds to the urgent need to protect section 2 of the project declaration form, in which states parties are requested to identify and describe “threats to the continuity of the project” and in section 3 of the representative's statement, in which they are requested to outline “protection measures”.
however, neither of these tables, nor the related explanatory material, specifically requires or suggests consideration of the past, present or potential effects of natural disasters.
increased attention to such projects in future inventory preparation could increase the visibility of non-involved projects related to disaster response and raise community awareness of their importance。At the same time, such non-involved projects can be a source of local resilience in emergency situations.
Communities, when developing inventories, should start archiving data on the risks and viability of non-relict projects in emergency situations.
For individual non-incorporated projects, its viability risks and living methods can be documented through a series of “Intangible Cultural Heritage Catastrophe Biography”.
Such biographies require long-term follow-up of projects in a manner similar to the anthropological national aspirations, and integrate relevant social, cultural, economic and environmental processes.
This build-up is premised on the recognition of non-removable activity and the recognition of the intergenerational transmission and dissemination processes of the community as the focus of protection.
In this way, more detailed historical information can be provided for non-remnant protection and living in emergency situations.
At present, States parties, communities and intangible cultural heritage practitioners lack clear and practical guidance to enable them to undertake the measures needed to predict, record, track and protect in a disaster context.
While the development of the Principles and Modalities provides an overall course of action, we still lack practical experience.
The World Heritage Disaster Risk Management Resource Manual (hereafter the World Heritage Handbook), published in 2010, provides us with a working model.
In line with the “Partnership position on knowledge-sharing”, States parties could develop a “non-incorporation manual” to share experiences of protection and living in emergencies.
While using the World Heritage Handbook as a model, this “non-removable handbook” needs to reflect the differences between the tangible and intangible parts of the heritage, such as non-removable active and processual protection, and non-removable vulnerabilities in a range of complex social, political and economic contexts, in order to make protection actions more relevant.
In this context
, the paper has been able to summarize, through evidence-based research, how UNESCO has undertaken international action on protection in emergencies and what policy outcomes have emerged.
This can be seen from the understanding of the dual attributes to the identification of community-based needs to the development of the Principles and Models.
The case of the Living Heritage Experiences and the New Crown Epidemic platform reminds us of the challenges and opportunities for protection in emergencies.
The journey begins at a time when cultural policies at the international, regional and national levels for the protection of all human beings will ultimately be based on the daily practices of communities, groups and individuals.
Community capacity-building efforts are day-to-day and require the participation of diverse actors, including, naturally, academia.
Some folklore scholars have physically demonstrated the need for dialogue and organic integration in the search for scientific and cultural practices in the study of non-preservations, “the conscious exercise of public functions in disciplines”.
Research on disaster folklore, public folklore and oral traditions can and needs to be translated into a strong resource for community capacity-building in emergency situations.
For China ' s practice of non-removable protection, the only way to turn the risk is to live in peace and security.