1. Culture plays an important role in sustainable development through both developing the cultural sector itself and ensuring culture has a place in public policies. 2. Sustainable development was originally conceived as having three pillars - economic growth, social inclusion, and environmental balance. There is a growing call to include culture as a fourth pillar of sustainable development. 3. Culture shapes what we mean by development and how we understand and appreciate natural resources and each other. It is intrinsically connected to human development and freedoms.

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CULTURE AND SUSTAINABLE DEVELOPMENT
BY: PETER NAIBEI
All rights reserved: Petnab09@gmail.com
1. Conceptualizing culture
 Definition of culture
Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes
knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man
as a member of society ( E. B. Tylor 1871). According to M. Arnolds’ 1867, culture is referred to
special intellectual or artistic endeavors or products, what today we might call “high culture” as
opposed to “popular culture” (or “folkways” in an earlier usage). Edward Tylor in his book
Primitive Culture (1870), referred culture to a quality possessed by all people in all social groups,
who nevertheless could be arrayed on a development (evolutionary) continuum from “savagery”
through “barbarism” to “civilization”.
Culture consists of patterns, explicit and implicit, of and for behaviour acquired and transmitted
by symbols, constituting the distinctive achievements of human groups, including their
embodiment in artifacts; the essential core of culture consists of traditional (i.e. historically derived
and selected) ideas and especially their attached values; culture systems may, on the one hand, be
considered as products of action, on the other, as conditional elements of future action (Kroeber &
Kluckhohn 1952: 181; cited by Adler 1997: 14)
Culture is the derivatives of experience, more or less organized, learned or created by the
individuals of a population, including those images or encodements and their interpretations
(meanings) transmitted from past generations, from contemporaries, or formed by individuals
themselves (T.Schwartz 1992; cited by Avruch 1998: 17)
Culture is a fuzzy set of basic assumptions and values, orientations to life, beliefs, policies,
procedures and behavioral conventions that are shared by a group of people, and that influence
(but do not determine) each member’s behaviour and his/her interpretations of the ‘meaning’ of
other people’s behaviour.’ (Spencer-Oatey 2008: 3)
 Fundamentals/principles of culture
1. Culture is manifested at different layers of depth
In analyzing the culture of a particular group or organization it is desirable to distinguish three
fundamental levels at which culture manifests itself: (a) observable artifacts, (b) values, and (c)
basic underlying assumptions (Schein 1990: 111). According to Schein, when one enters an
organization one observes and feels its artifacts. This category includes everything from the
physical layout, the dress code, the manner in which people address each other, the smell and feel

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of the place, its emotional intensity, and other phenomena, to the more permanent archival
manifestations such as company records, products, statements of philosophy, and annual reports
(Schein 1990: 111).
To analyze why members behave the way they do, we often look for the values that govern
behaviour, which is the second level in Figure 1 adopted from Schein.
Figure 1: The Levels of Culture & their Interaction
Source: Minor adaptation of Schein 1984.
2. Culture affects behavior and interpretations of behavior
Hofstede (1991:8) makes the important point that although certain aspects of culture are physically
visible, their meaning is invisible: ‘their cultural meaning ... lies precisely and only in the way
these practices are interpreted by the insiders.’ For example, a gesture such as the ‘ring gesture’
(thumb and forefinger touching) may be interpreted as conveying agreement or approval.
Similarly, choice of clothing can be interpreted differently by different groups of people, in terms
of indications of wealth, ostentation, appropriateness, and so on.
The domain of values can be divided into (1)
ultimate, non-debatable, taken-for-granted values,
for which the term “assumptions” is more
appropriate; and (2) debatable, overt, espoused
values, for which the term “values” is more
applicable. In stating that basic assumptions are
unconscious, On the contrary, certain motivational
and cognitive processes are repeated and continue
to work, they become unconscious (Schein 1990:
111).
They can be brought back to awareness only
through a kind of focused inquiry, similar to that
used by anthropologists. What is needed are the
efforts of both an insider who makes the
unconscious assumptions and an outsider who helps
to uncover the assumptions by asking the right kinds
of questions (Schein 1990: 111).

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3. Culture can be differentiated from both universal human nature and unique individual
personality
Culture is learned, not inherited. It derives from one’s social environment, not from one’s genes.
Culture should be distinguished from human nature on one side, and from an individual’s
personality on the other (see Fig. 2), although exactly where the borders lie between human nature
and culture, and between culture and personality, is a matter of discussion among social scientists
(Hofstede 1994: 6)
Fig. 2. Three levels of uniqueness in human mental programming
Source: Hofstede 1994.
The personality of an individual, on the other hand, is her/his unique personal set of mental
programs which (s) he does not share with any other human being. It is based upon traits which
are partly inherited with the individual’s unique set of genes and partly learned. ‘Learned’ means:
modified by the influence of collective programming (culture) as well as unique personal
experiences (Hofstede 1994: 5–6)
Cultural traits have often been attributed to heredity, because philosophers and other scholars in
the past did not know how to explain otherwise the remarkable stability of differences in culture
patterns among human groups. They underestimated the impact of learning from previous
generations and of teaching to a future generation what one has learned oneself (Hofstede 1994:
5–6)
4. Culture is associated with social groups
According to Ferraro, 1998; Culture is shared by at least two or more people, and of course real,
live societies are always larger than that. There is, in other words, no such thing as the culture of
a hermit. If a solitary individual thinks and behaves in a certain way, that thought or action is
Human nature is what all human beings have in
common: it represents the universal level in one’s
mental software. It is inherited with one’s genes;
within the computer analogy it is the ‘operating
system’ which determines one’s physical and basic
psychological functioning. The human ability to feel
fear, anger, love, joy, sadness, the need to associate
with others, to play and exercise oneself, the facility
to observe the environment and talk about it with
other humans all belong to this level of mental
programming (Hofstede 1994: 5–6).

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idiosyncratic, not cultural. For an idea, a thing, or a behavior to be considered cultural, it must be
shared by some type of social group or society (Ferraro 1998: 16).
5. Culture is learned
According to Ferraro, 1998; culture is acquired through the process of learning has several
important implications for the conduct of international business. First, such an understanding can
lead to greater tolerance for cultural differences, a prerequisite for effective intercultural
communication within a business setting.
Second, the learned nature of culture serves as a reminder that since we have mastered our own
culture through the process of learning, it is possible (albeit more difficult) to learn to function in
other cultures as well. Thus, cross-cultural expertise for Western businesspersons can be
accomplished through effective training programs.
Finally, the learned nature of culture leads us to the inescapable conclusion that foreign work
forces, although perhaps lacking certain job-related skills at the present time, are perfectly capable
of learning those skills in the future, provided they are exposed to culturally relevant training
programs (Ferraro 1998: 19)
 Application/importance of culture
Culture is the unique possession of man. Man is born and brought up in a cultural environment.
Man is not only a social animal but also a cultural being. Man cannot survive as a man without
culture. Culture fulfils our needs and represents the entire achievements of mankind (E. B. Taylor,
1883).He further explains that culture is "that complex whole which includes knowledge, beliefs,
art, morale, laws, customs and any other capabilities and habits acquired by man as a member of
society." Culture has been fulfilling a number of functions which may be divided into two - (a) for
the individual and (b) for the group.
Importance to the individual as adopted by E. B. Taylor, 1883
(1) Culture distinguishes man from animal. It is the culture that makes the human animal a man. It
regulates his conduct and prepares him for a group life. Without culture he would have been forced
to find his own way which would have meant a loss of energy.
(2) Culture provides solution for complicated situations. Culture provides man a set of behaviour
for difficult situations. In the absence of culture man would have been baffled even at the simplest
situations. Culture not only defines but also determines what we eat and drink, when to sleep, when
to laugh etc.

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(3) Culture provides traditional interpretation to certain situations. Through culture man gets
traditional interpretations for many situations according to which he determines his behaviour. For
example, if a cat crosses his way he postpones the journey.
(4) Culture shapes personality. No child can develop human qualities in the absence of cultural
environment. Culture prepares man for group life. It is culture that provides opportunities for the
development of personality and sets limits on its growth.
Importance for the group as adopted by E. B. Taylor, 1883
(1) Culture keeps social relationship intact. Culture has importance not only for men but also for
the group. Culture prepares man for group life. Group life would have been poor, nasty, and short
if there had been no cultural regulations. Group solidarity rests on the foundation of culture.
(2) Culture has given a new vision to the individual. Secondly, culture has given a new vision to
the co-operation of the individuals. Culture teaches him to think of himself as a part of the larger
whole. It provides him with the concepts of family, state, nation etc. and makes possible the
coordination and division of labour.
(3)Culture creates new needs. Finally, culture also creates new needs and drives, for example,
thirst for knowledge and arranges for their satisfaction. It satisfies the moral and religious interests
of the members of the group.
6. Conceptualizing cultural heritage
 Definition of cultural heritage
Cultural Heritage is an expression of the ways of living developed by a community and passed on
from generation to generation, including customs, practices, places, objects, artistic expressions
and values. Cultural Heritage is often expressed as either Intangible or Tangible Cultural Heritage
(ICOMOS, 2002). According to G.Thomas, 1998, Cultural heritage is the legacy of physical
artifacts and intangible attributes of a group or society that are inherited from past generations,
maintained in the present and bestowed for the benefit of future generations. Cultural heritage
includes tangible culture (such as buildings, monuments, landscapes, books, works of art, and
artifacts), intangible culture (such as folklore, traditions, language, and knowledge), and natural
heritage (including culturally significant landscapes, and biodiversity) - G.Thomas, 1998
 Fundamentals/principles of cultural heritage
The growing awareness of heritage conservation issues in reflects an international trend
(UNESCO). According to the UN, conservation of the cultural landscape has become a specialized
field in its own right, guided by principles which have been set out in various conservation charters
adopted by international and national conservation bodies.

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The main Fundamentals/principles of cultural heritage as adopted by UNESCO, (2003). World
Heritage Centre include:
 Cultural heritage is a valuable, finite, non-renewable and irreplaceable resource, which
must be carefully managed to ensure its survival.
 Every generation has a moral responsibility to act as a trustee of the natural and cultural
heritage for succeeding generations.
 Every Nation has a rich cultural heritage, both natural and man-made, which is unique and
worthy of conservation.
 Numerous cultures, both past and present, have contributed to that cultural heritage and all
have the right to be protected. Conservation of the heritage is in the interest of all South
Africans.
 Every person, community and institution has an obligation to ensure that significant
elements of the natural and cultural heritage are not damaged or destroyed.
 Collaborate by its very nature, cultural heritage requires effective partnerships. Much more
can be accomplished by working together than by working alone.
 Cultural heritage is find the fit in the Community in the sense that it should make a
community a better place to live as well as a better place to visit. Respect carrying capacity
/acceptable levels of change so everyone
 Focus on Quality and Authenticity: Today’s cultural heritage is more sophisticated and will
expect a high level of quality and an authentic experience.
 Preserve and Protect Resources: Many of your community’s cultural, historic and natural
resources are irreplaceable. Take good care of them, if they are lost you can never get them
back.
7. Culture and sustainable development
Sustainable development and culture have been connected in many international policy documents
and conventions. The linkages between biodiversity and culture were already recognized by the
Convention of Biodiversity (1992) and since then by many other related documents. In Our
Creative Diversity (World Commission of Culture and Development 1995), the report resulting
from the UNESCO Decade of Cultural Development (1988–1997), culture was acknowledged to
play both an instrumental role in promoting economic progress and have a constituent role as a
desirable end in itself. Culture is also mentioned as an important aspect of (sustainable)
development in many policy documents of European Commission and Council, for example in the
European Agenda for Culture (EAC 2007).
Many voices, including UNESCO, the World Summit on Sustainable Development, and
researchers, are calling for the inclusion of Culture in the sustainable development model, since
culture ultimately shapes what we mean by development and determines how people act in the
world. Building on UNESCO's Universal Declaration on Cultural Diversity (2001)and Convention

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on the Diversity of Cultural Expressions (2005), the Executive Bureau of United Cities and Local
Governments agreed at its meeting in Chicago (April 2010) to mandate the Committee on Culture
to develop a Policy Statement on Culture as the Fourth Pillar of Sustainable Development.
Culture is an important aspect of sustainable development, as it refers to how we understand and
appreciate natural resources and each other. However, the role and meaning of culture within the
framework of sustainable development is relatively vague both in science and policy. Sometimes
culture has been treated as a component of social sustainability, sometimes as a fourth pillar
(Hawkes, J. 2005), or even as a key dimension of sustainable development (Duxbury, N. and
Gillette, E. 2007) However, the call for culture is becoming more powerful along with the
increasing ecological, economic and social challenges to meet the aims of sustainability
(Drexhage, J. & Murphy, D. 2010) and (Throsby, D. 2008)
The vision of sustainable development with three dimensions was developed in the second half of
the 1980s, namely: economic growth, social inclusion and environmental balance. The report Our
Common Future, also known as the Brundtland Report (1987), enshrined these three dimensions
as the pattern to be used in local, national and global strategies for development. The Rio de Janeiro
Earth Summit of 1992 consolidated these three pillars as the paradigm of sustainable development.
According to the UNESCO, this new approach addresses the relation between culture and
sustainable development through dual means: firstly, the development of the cultural sector itself
(i.e. heritage, creativity, cultural industries, crafts, cultural tourism); and secondly, ensuring that
culture has its rightful place in all public policies, particularly those related to education, the
economy, science, communication, environment, social cohesion and international cooperation.
The world is not only facing economic, social, or environmental challenges. Creativity,
knowledge, diversity, and beauty are the unavoidable base for dialogue for peace and progress as
these values are intrinsically connected to human development and freedoms (UNESCO's
Universal Declaration on Cultural Diversity, 2001)
While we have a duty to promote the continuity of indigenous local cultures, old traditions meet
new creativity every day in cities around the world, contributing to the preservation of identity and
diversity (Drexhage, J. & Murphy, D. 2010) .According to them intercultural dialogue is one of
humankind's greatest challenges and creativity is identified as an inexhaustible resource nourishing
society and economy. The fundamental purpose of governance is to work towards a healthy, safe,
tolerant and creative society (rather than merely a financially prosperous one) (UNESCO) This
means that local governments must promote model of development that 'meets the needs of the
present without compromising the ability of future generations to meet their own needs’, as well
as ensuring the enjoyment of culture and its components ball, and protecting and enhancing the
rights of citizens to freedom of expression and access to information and resources(Throsby, D.
2008)

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The world's cultural challenges are too important for them not to receive an equal amount of
attention to that accorded to the original three dimensions of sustainable development (the
economy, social equality and environmental balance) according to UNESCO. This fourth pillar
creates solid bridges with the other three dimensions of development and is compatible with each
of them. The longstanding commitment of local and regional authorities to the promotion of culture
as a vital part of development and as an unavoidable prerequisite for a diverse and peaceful society
has lead the World Organization to mainstream culture in its current work and to promote the
adoption by cities and regional authorities of the Agenda 21 for Culture (UNESCO's Universal
Declaration on Cultural Diversity, 2001).
Culture-sensitive approaches have demonstrated concretely how one can address both the
economic and human rights dimensions of poverty at the same time, while providing solutions to
complex development issues in an innovative and multi-sectoral manner (UNESCO's Universal
Declaration on Cultural Diversity, 2001).This is agreed by Hawkes, J. 2005, that indeed, culture
has a transformative power on existing development approaches, helping to broaden the terms of
the current development debate and to make development much more relevant to the needs of
people. He further explains that Stainable Development interventions that are responsive to the
cultural context and the particularities of a place and community, and advance a human-centred
approach to development, are most effective, and likely to yield sustainable, inclusive and
equitable outcomes. Acknowledging and promoting respect for cultural diversity within a human
right based approach, moreover, can facilitate intercultural dialogue, prevent conflicts and protect
the rights of marginalized groups, within and between nations, thus creating optimal conditions
for achieving development goals. Culture, understood this way, makes development more
sustainable (UNESCO's Universal Declaration on Cultural Diversity, 2001).
8. Livable cities and cultural heritage nexus
A livable city is where people feel content in their surrounds: a place that is friendly and has a
range of amenities from health care to parks to work places to cultural precincts. Also important
is that it is a safe place to live. Most important about a liveable city is that its residents are invested
in their community. In the City of Tshwane we want to embrace our various communities and
cultural differences while creating a balance between the needs of different people (Tshwane 2005)
Tshwane, 2005 further clarifies that livable cities and cultural heritage nexus lies where there is
convenient, efficient, safe, attractive and cost-effective for work, play and stay, meeting the needs
and preferences of citizens taking into account broader social-cultural, environmental and
economic interests.
Successful cities the world over record a high quality of life rating for their residents where quality
of life is a composite concept that encompasses social-cultural and physical aspects that can
include safety; quality of the built and natural environment; recreation, arts and culture; education;
health care; public transportation and the cost of living (GCRO, 2012). They further state that the

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last four are important factors of equity. Simply defined, ‘equity’ means ‘equal opportunity’. While
we may not get the same start in life, it is possible to create an enabling environment in which each
resident in the city is given equal opportunity to access economic and social opportunities.
Inclusiveness is a vital feature that strengthens livable cities and cultural heritage nexus. This is
about creating social integration and cohesion. Inclusive cities are open for participation from the
widest range of civil society, irrespective of gender, age, ethnicity, cultural heritage, beliefs,
religion and economic status. Inhabitants should have equal opportunities to participate in the
activities of a city. Inclusiveness enhances community feelings, the sense of ownership towards
the city, the sense of belonging to a place (http://www.tshwane.gov.za/tshwane2055).
Both GCRO, 2012 and Tshwane, 2005 agree that, Livable cities encooperates cultural heritage
through authenticity; which is the ability to maintain the local character of the city, the local
heritage, culture and environment. At the same time, a city needs to accommodate social, economic
and technological changes – and evolve itself. This evolution needs to be sustainable and match
the expectations of the citizens. A livable-authentic city can create a sense of pride and belonging
“This is my city.” It can make a city lovable as well as livable (Tshwane, 2005)
Livable cities promotes sustainable development which the focal point is the cultural heritage
(GCRO, 2012). According to GCRO such cities aims to meet social cultural and human needs
while preserving the environment so that these needs can be met not only in the present, but also
for generations to come. Sustainability within the built and natural environment refers to spatial
types and morphologies related to intensity of use, consumption of resources and production and
maintenance of viable communities, green development, a reduced carbon footprint and an
agglomeration of services and amenities (Brundtland)This also ensures the delivery of
infrastructure and services in a strategic manner that yields impact and an affordable manner that
supports the financial sustainability of the governing authority (Darko Radovic, 2011)
9. Manifestations of cultural heritage on urban space
Historic urban areas are among the most abundant and diverse manifestations of our common
cultural heritage, shaped by generations and constituting a key testimony to humankind’s
endeavors and aspirations through space and time, and also the urban heritage is for humanity a
social, cultural and economic asset, defined by an historic layering of values that have been
produced by successive and existing cultures and an accumulation of traditions and experiences,
recognized as such in their diversity (United Nations General Assembly -2010)
According to UNESCO Statistics (2012) obtained through the Culture for Development Indicators
Suite (CDIS), our time is witness to the largest human migration in history. More than half of the
world’s population now lives in urban areas. UN-WTO affirm that Urban areas are increasingly
important as engines of growth and as centres of innovation and creativity; they provide
opportunities for employment and education and respond to people’s evolving needs and
aspirations. Rapid and uncontrolled urbanization, however, may frequently result in social and

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spatial fragmentation and in a drastic deterioration of the quality of the urban environment and of
the surrounding rural areas (UNESCO, (2003) Notably, this may be due to excessive building
density, standardized and monotonous buildings, loss of public space and amenities, inadequate
infrastructure, debilitating poverty, social isolation, and an increasing risk of climate-related
disasters.
Culture for Development Indicators Suite (CDIS), urban heritage, including its tangible and
intangible components, constitutes a key resource in enhancing the liveability of urban areas, and
fosters economic development and social cohesion in a changing global environment. UNESCO
Statistics (2012) clarifies that as the future of humanity hinges on the effective planning and
management of resources, conservation has become a strategy to achieve a balance between urban
growth and quality of life on a sustainable basis. In the course of the past half century, urban
heritage conservation has emerged as an important sector of public policy worldwide. It is a
response to the need to preserve shared values and to benefit from the legacy of history. However,
the shift from an emphasis on architectural monuments primarily towards a broader recognition of
the importance of the social, cultural and economic processes in the conservation of urban values,
should be matched by a drive to adapt the existing policies and to create new tools to address this
vision (Schein, E. (1990).
UNESCO Statistics (2012) addresses the need to better integrate and frame urban heritage
conservation strategies within the larger goals of overall sustainable development, in order to
support public and private actions aimed at preserving and enhancing the quality of the human
environment. It suggests a landscape approach for identifying, conserving and managing historic
areas within their broader urban contexts, by considering the interrelationships of their physical
forms, their spatial organization and connection, their natural features and settings, and their social,
cultural and economic values. This approach addresses the policy, governance and management
concerns involving a variety of stakeholders, including local, national, regional, international,
public and private actors in the urban development process (UNESCO, (2003). World Heritage
Centre)
 Challenges and opportunities of cultural heritage on urban space
The existing UNESCO, (2003). World Heritage Centre – recommendations recognize the
important role of historic areas in modern societies. These recommendations also identify a
number of specific threats to the conservation of historic urban areas, and provide general
principles, policies and guidelines to meet such challenges. According to Y. Jongsung (2003), the
historic urban landscape approach reflects the fact that both the discipline and practice of urban
heritage conservation have evolved significantly in recent decades, enabling policy-makers and
managers to deal more effectively with new challenges and opportunities. The historic urban
landscape approach supports communities in their quest for development and adaptation, while
retaining the characteristics and values linked to their history and collective memory, and to the
environment. (JM Shoboi J, 2013)

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In the past decades, owing to the sharp increase in the world’s urban population, the scale and
speed of development, and the changing economy, urban settlements and their historic areas have
become centres and drivers of economic growth in many regions of the world, and have taken on
a new role in cultural and social life UNESCO, (2003). World Heritage Centre). As a result, they
have also come under a large array of new pressures, including:
 Urbanization and globalization
Urban growth is transforming the essence of many historic urban areas. Global processes have a
deep impact on the values attributed by communities to urban areas and their settings, and on the
perceptions and realities of their inhabitants and users. On the one hand, urbanization provides
economic, social and cultural opportunities that can enhance the quality of life and traditional
character of urban areas; on the other hand, the unmanaged changes in urban density and growth
can undermine the sense of place, the integrity of the urban fabric, and the identity of communities.
Some historic urban areas are losing their functionality, traditional role and populations. The
historic urban landscape approach may assist in managing and mitigating such impacts.
 Development
Many economic processes offer ways and means to alleviate urban poverty and to promote social
and human development. The greater availability of innovations, such as information technology
and sustainable planning, design and building practices, can improve urban areas, thus enhancing
the quality of life. When properly managed through the historic urban landscape approach, new
functions, such as services and tourism, are important economic initiatives that can contribute to
the well-being of the communities and to the conservation of historic urban areas and their cultural
heritage while ensuring economic and social diversity and the residential function. Failing to
capture these opportunities leads to unsustainable and unviable cities, just as implementing them
in an inadequate and inappropriate manner results in the destruction of heritage assets and
irreplaceable losses for future generations.
 Environment
Human settlements have constantly adapted to climatic and environmental changes, including
those resulting from disasters. However, the intensity and speed of present changes are challenging
our complex urban environments. Concern for the environment, in particular for water and energy
consumption, calls for approaches and new models for urban living, based on ecologically
sensitive policies and practices aimed at strengthening sustainability and the quality of urban life.
Many of these initiatives, however, should integrate natural and cultural heritage as resources for
sustainable development.
Changes to historic urban areas can also result from sudden disasters and armed conflicts. These
may be short lived but can have lasting effects. The historic urban landscape approach may assist
in managing and mitigating such impacts (Y. Jongsung (2003).

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10. Safeguarding Intangible Cultural Heritage (ICH) – include Role of urban planning
Safeguarding of the Intangible Cultural Heritage also known as ‘living heritage’ has been debate
that has dominated the international community for a couple of decades prior to the adoption of an
international legal instrument – the 2003 ICH Convention. The Convention widely known as the
Convention for the Safeguarding of the Intangible Cultural Heritage came into existence in 2003
(J.M Shoboi, 2013).
The most important part of safeguarding oral traditions and expressions as the main pillars of
Intangible Cultural Heritage is maintaining their everyday role in society (UNESCO) .It is also
essential that opportunities for knowledge to be passed from person-to-person survive; chances for
elders to interact with young people and pass on stories in homes and schools, for example. Oral
tradition often forms an important part of festive and cultural celebrations and these events may
need to be promoted and new contexts, such as storytelling festivals, encouraged to allow
traditional creativity to find new means of expression. In the spirit of them 2003 Convention,
safeguarding measures should focus on oral traditions and expressions as processes, where
communities are free to explore their cultural heritage, rather than as products.
Prior to the UNESCO Convention, efforts had already been made by a number of states to
safeguard their intangible heritage (Deacon, Harriet et al., 2004)) Japan, with its 1950 Law for the
Protection of Cultural Properties, was the first to introduce legislation to preserve and promote
intangible as well as tangible culture: Important Intangible Cultural Properties are designated and
"holders" recognized of these craft and performance traditions, known informally as Living
National Treasures (Yang Jongsung (2003) Other countries, including South Korea (Important
Intangible Cultural Properties of Korea), the Philippines, the United States, Thailand, France,
Romania, the Czech Republic, and Poland, have since created similar programs (Kurin, Richard
(2004).
In 2003 UNESCO adopted the Convention for the Safeguarding of the Intangible Cultural
Heritage. This went into effect on April 20, 2006. The Convention recommends that countries and
scholars develop inventories of ICH in their territory, as well as work with the groups who maintain
these ICH to ensure their continued existences; it also provides for funds to be voluntarily collected
among UNESCO members and then disbursed to support the maintenance of recognized ICH
(Kurin, Richard, 2004). UNESCO has also created other intangible culture programs, such as a list
called Proclamation of Masterpieces of the Oral and Intangible Heritage of Humanity. This list
began in 2001 with 19 items and a further 28 were listed in 2003 and another 43 in 2005. In part,
the original list was seen as a way to correct the imbalance in the World Heritage List, since it

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excluded many Southern Hemisphere cultures which did not produce monuments or other physical
cultural manifestations (Kurin, Richard 2004). It was superseded in 2008 by the UNESCO
Intangible Cultural Heritage Lists.
Although language underpins the intangible heritage of many communities, the protection and
preservation of individual languages is beyond the scope of the 2003 Convention, though they are
included in Article 2 as a means of transmitting intangible cultural heritage. Different languages
shape how stories, poems and songs are told, as well as affecting their content. The death of
language inevitably leads to the permanent loss of oral traditions and expressions. However, it is
these oral expressions themselves and their performance in public that best help to safeguard a
language rather than dictionaries, grammars and databases. Languages live in songs and stories,
riddles and rhymes and so the protection of languages and the Trans mission of oral traditions and
expressions are very closely linked.
The most important part of safeguarding oral traditions and expressions is maintaining their
everyday role in society (ICH Article, 2013) It is also essential that opportunities for knowledge
to be passed from person-to-person survive; chances for elders to interact with young people and
pass on stories in homes and schools, for example. Oral tradition often forms an important part of
festive and cultural celebrations and these events may need to be promoted and new contexts, such
as storytelling festivals, encouraged to allow traditional creativity to find new means of expression.
In the spirit of the2003 Convention, safeguarding measures should focus on oral traditions and
expressions as processes, where communities are free to explore their cultural heritage, rather than
as products.
Communities, researchers and institutions may also use information technology to help safeguard
the full range and richness of oral traditions, including textual variations and different styles of
performance (ICH-UNESCO). According to ICH, Unique expressive features, such as intonation
and a much larger number of varying styles, can now be recorded as audio or video, as can
interactions between performers and audiences and non-verbal story elements including gestures
and mimicry. Mass media and commune -action technologies can be used to preserve and even
strengthen oral traditions and expressions by broadcasting recorded performances both to their
communities of origin and to a wider audience.
Urban planning needs to consider allocating spaces for performing arts such as theatres, stadiums
etc. For example, music is perhaps the most universal of the performing arts and is found in every
society, most often as an integral part of other performing art forms and other domains of intangible
cultural heritage including rituals, festive events or oral traditions. It can be found in the most
diverse contexts: sacred or profane, classical or popular, closely connected to work or
entertainment (ICH-UNESCO).
Music, dance and theatre are often key features of cultural promotion intended to attract tourists
and regularly feature in the itineraries of tour operators hence urban planning has to safeguard this.

14. 14
Traditional theatre performances usually combine acting, singing, dance and music, dialogue,
narration or recitation but may also include puppetry or pantomime. Avruch, K. (1998). He further
says these arts, however, are more than simply ‘performances ‘for an audience; they may also play
crucial roles in culture and society such as songs sung while carrying out agricultural work or
music that is part of a ritual. In a more intimate setting, lullabies are often sung to help a baby
sleep.
Deacon, Harriet (et al.) (2004) affirms safeguarding may also involve improvements in training
and infrastructure to properly prepare staff and institutions for preserving the full range of
performing arts. This is a major nexus between urban planning and safeguarding ICH. For example
Rituals and festive events often take place at special times and places and remind community of
aspects of its worldview and history. In some cases, access to rituals may be restricted to certain
members of the community; initiation rites and burial ceremonies are two such examples. Some
festive events, however, are a key part of public life and are open to all members of society;
carnivals and events to mark the New Year, beginning of spring and end of the harvest are inclusive
occasions common all over the world.
Duxbury, N. and Gillette, E. 2007, confirm that performances may also be researched, recorded,
documented, inventoried and archived. There are countless sound recordings in archives all-around
the world with many dating back over century. These older recordings are threatened by
deterioration and may be permanently lost unless digitized. The process of digitization allows
documents to be properly identified and inventoried (Ferraro, G. (1998).
Cultural media, institutions and industries canals play a crucial role in ensuring the viability of
traditional forms of performing arts by developing audiences and raising awareness amongst the
general public (Ferraro, G. (1998). Audiences can be informed about the various aspects of a form
of expression, allowing it to gain a new and broader popularity, while also promoting
connoisseurship which, in turn, encourages interest in local variations of an art form and may result
in active participation in the performance itself (G.Thomas, 1998)
11. Challenges in protecting cultural heritage
According to Hofstede, G. (1994), like other forms of intangible cultural heritage, oral traditions
are threatened by rapid urbanization, large-scale migration, industrialization and environmental
change. Books, newspapers and magazines, radio, television and the Internet can have an
especially damaging effect on oral traditions and expressions. Modern mass media may
significantly alter or over replace traditional forms of oral expression. Epic poems that once took
several days to recite in full may be reduced to just few hours and traditional courtship songs that
were sung before marriage may be replaced by CDs or digital music files (Kurin, Richard (2004).
Many forms of performing arts are under threat today. As cultural practices become standardized,
many traditional practices are abandoned (Kurin, Richard (2004). He further says that even in cases
where they become more popular, only certain expressions may benefit while others suffer. In

15. 15
other cases, wider social or environmental factors may have a serious impact on performing art
traditions if urban planning does not preserve such areas. Deforestation, for example, can deprive
a community of wood to make traditional instruments used to perform music (Schein, E. (1984).
Many music traditions have been adapted to fit western forms of notation so they may be recorded,
or for the purpose of education, but this process can be destructive. Many forms of music use scales
with tones and intervals that do not correspond to standard western forms and tonal subtleties may
be lost in the process of transcription (J.M Shoboi, 2013).
Migration, especially of young people, may draw those who practice forms of intangible cultural
heritage away from their communities and endanger some cultural practices (J.M Shoboi, 2013).
At the same time, however, social practices, rituals and festive events may serve as special
occasions on which people return home to celebrate with their family and community, reaffirming
their identity and link to the community’s traditions (UNESCO Statistics (2012).
UNESCO, (2003). World Heritage Centre affirms that like other forms of intangible cultural
heritage, globalization poses significant challenges to the survival of traditional forms of
craftsmanship. Mass production, whether on the level of large multinational corporations or local
cottage industries, can often supply goods needed for daily life at a lower cost, both in terms of
currency and time, than hand production (UNESCO Statistics (2012). Many craftspeople struggle
to adapt to this competition. Environmental and climatic pressures impact on traditional
craftsmanship too, with deforestation and land clearing reducing the availability of key natural
resources or even in cases where traditional artisanship develops into a cottage industry, the
increased scale of production may result in damage to the environment (The Voice of Cultural
Heritage in Europe- http://www.europanostra.org/coming-events/209/).

16. 16
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2.40 pm, 7th
July, 2014