Century-old Czech and Moravian breweries, or the history of the formation and disappearance of breweries in Czechia

Currently, many states face the threat to lose the national identity, and all progressive mankind should be worried about it. Therefore, the issues related to the preservation of cultural heritage today are quite topical. This primarily applies to intangible cultural heritage, which includes such elements as oral traditions, performing arts, ritual and game culture, methods and technology, in other words the certain cultural spaces. Russia also pays a lot of attention to the identification and preservation of the national intangible cultural heritage. If only two objects are included in the List of UNESCO intangible cultural heritage, so the similar lists of objects of federal importance comprise about a hundred. It’s only the beginning. This article examines the cultural space that is worthy to be included in the List of intangible cultural heritage of humanity. It is based on the culture of the East Slavic tribe of Vyatichi, who settled in the VIII–XII centuries the South-Eastern part of present-day Central Federal District. During the later centuries, this cultural space was developed by the residents of Moscow, Ryazan, Kaluga, Tula, Orel and other Russian provinces (oblasts). To date, cultural space, formed by the descendants of the Vyatichi, represents a unique tourism product that has a sufficiently high attractiveness. The article also discusses the possibility of the implementation of this tourism product in certain entities of the Russian Federation

The purpose of this paper is to provide baseline data that can be used for inclusion in the UNESCO Representative List of the Intangible Cultural Heritage of Humanity of Korea's Hanji culture and to suggest directions for its implementation. To this end, Xuan paper and Washi, which were registered on the Representative List of UNESCO's Intangible Cultural Heritage in 2009 and 2014, were investigated. The contents of the investigation include the origin, Historicity, raw materials, and manufacturing process of paper making. In addition, prior research was conducted through interviews and field visits. In addition, the origin and historicity of Hanji was verified through ancient documents and relics. And it has been investigated that traditional Hanji’s culture is an intangible cultural heritage that has been maintained, protected, inherited and developed. Finally, the development of traditional Hanji’s culture and the direction to be taken were presented. Therefore, it is expected that this study can be used as a research material for the inclusion of Hanji as a UNESCO Intangible Cultural Heritage of Humanity.

Cultural heritage is a precious treasure left to mankind by history. With the development of the times and the improvement of people’s education, more and more people are becoming aware of the importance of protecting cultural heritage. Chinese porcelain inlay is a type of architectural decoration born out of the specific historical, geographical, and cultural conditions of Fujian and Guangdong, and was included in the second batch of The National List of Intangible Cultural Heritage of China published in 2008 and the third batch of The National List of Intangible Cultural Heritage of China—Expanded Projects in 2011. It represents an important part of the complex traditional culture of Fujian and Guangdong, acting as the essence of national culture, a symbol of national wisdom, and the refinement of national spirit. Using targeted analysis and making changes based on negative reviews, organizations that protect cultural heritage can improve their actions and find new ways to spread cultural heritage. The craft of Chinese porcelain inlay is used as an example in this paper. It combines Python Octopus crawler technology, data analysis, and sentiment analysis methods to perform a cognitive social media visualization analysis of Chinese porcelain inlay, which is a form of national intangible cultural heritage in China. Then, by looking at network text data from social media, it seeks to find out how the Chinese porcelain inlay culture is passed down, what its main traits are, and how people feel about it. Finally, this study summarizes the public’s understanding of inlay porcelain and proposes strategies to promote its future development and dissemination. This study found that (1) as a form of national intangible cultural heritage in China and a unique traditional architectural decoration craft, Chinese porcelain inlay has widely recognized cultural and artistic value. (2) The emotional evaluation of Chinese porcelain inlay is mainly positive (73 and 60.76%), while negative evaluations account for 12.62 and 20.79% of responses, mainly reflected in regret regarding the gradual disappearance of old buildings, the lament that Chinese porcelain inlay is highly regional and difficult to popularize, the regret that the individual has not visited locations with Chinese porcelain inlay, a feeling of helplessness with regard to inconvenient transportation links to these places, and discontent with the prohibitively high prices of Chinese porcelain inlay products. These findings offer valuable guidance for the future dissemination and development of Chinese porcelain inlay as a form of intangible cultural heritage. (3) The LDA topic model is used to divide the perception of Chinese porcelain inlay into nine major themes: arts and crafts, leisure and entertainment, cultural travel, online appreciation, heritage protection, dissemination scope, prayer and blessing, inheritance and innovation, and collection and research. This also provides a reference for the future direction of the inheritance of Chinese porcelain inlay cultural heritage.

Tempe is an indigenous food from Indonesia. Historical evidence show that soybean tempe originated in Central Java and appeared in the Javanese food culture around five centuries ago. Until recently, little attention has been paid to promote tempe even it contributes significantly to the nutrient intake of Indonesians and could prevent hypercholesteremia and hyperglycaemia. This activity aimed at promoting Tempe as Indonesian Indigenous food and culture; and gaining the support from professional organizations, government, community, producers and consumers in order to include tempe in the national list of intangible cultural heritage. This activity was held since 2015 till 2018. The way to promote it was through seminars, online and offline support, and competition. During the last three years, fifteen seminars on the health of tempe were done in fifteen cities covered 4500 women leaders, scientist and government officers. Information about culture and health benefit of tempe was also promoted through social media, and competition, as well as online petition. As much as 22 related professional association, central government institutions, universities, tempe producers and consumers supported written that tempe should be proposed to be national list of intangible cultural heritage; and further to be intangible cultural heritage of UNESCO. The final result of this activity was the Ministry of Education & Culture formally launched that tempe was included in the list of national list of intangible cultural heritage based on certificate number 60089/MPK.E/KB/2017. Besides, tempe also include among the five unique indigenous culture to be promoted to be and intangible cultural heritage of UNESCO.

The aim of the research. Studying the traditional national dish of Ukrainians – borscht as an intangible cultural heritage of Ukrainian people. Have to be included in the lists of national and world heritage for the purpose of protecting it from being appropriated by other neighboring nations. The reason of substantiation of the necessity of development of the gastronomic brand «Ukrainian Borsch» – its promotion in the international and world tourist markets. Methods. The main research methods are descriptive, comparative, analytical, synthetic, graphic, formalization, scientific systematization. Results. The history of the dish «Borsch» and the origin of its name are researched. Varieties of borscht and its regional differences within Ukraine have been found out. The classic recipe of the dish, preserved in Central Ukraine, namely in Cherkasy region, is indicated. The differences between Ukrainian borscht and similar first dishes of neighboring nations are shown. The uniqueness of the composition, the technology of preparation and the taste qualities of classic Ukrainian borsch are emphasized. The gastronomic component in the UNESCO World Intangible Heritage has been systematized. The characteristics of national cuisines, gastronomic cultures, diets, specialties and beverages can be found in the World Heritage List. The necessity to include Ukrainian borsch in the national list of intangible cultural heritage and the UNESCO World Intangible Heritage List is substantiated. The algorithm for submitting an element (borsch) to the UNESCO World Intangible Heritage has been ordered. It is shown that Ukrainian borsch meets the requirements for inclusion in the UNESCO list of intangible heritage. A sample account card has been compiled for inclusion in the intangible heritage list. The need to promote borscht through the creation of its culinary brand is outlined. It is suggested to hold a national borsch holiday to preserve and promote the food at the national and international levels. The scientific novelty of the work is that it is proposed to include borsch, as a traditional first dish of Ukrainians, in the national list of intangible cultural heritage and the list of intangible cultural heritage of UNESCO. It is substantiated that the promotion of the dish internationally requires the development of the Ukrainian Borsch brand. The practical significance of the research is determined by the protection of borscht from being appropriated by other peoples. As well as ability to declare the dish as a gastronomic brand of Ukraine through its listing in the UNESCO World Heritage List.

This article aims at browsing through items of gastronomic rarities in UNESCO World List of Intangible Cultural Heritage, which might be the reason and the motif to visit particular places in the world. At the same time, it reflects a new trend in topic-related trips, which is obviously culinary tourism. Gastronomic rarities items placed in UNESCO World List of Intangible Cultural Heritage are the examples of world’s culinary cultural heritage. According to the international community, food regarded as gastronomic rarities in UNESCO World List of Intangible Cultural Heritage has a historical value nowadays. It is due to preserving customs and ceremonies which coincide with national culture of nutrition and food consumption.

The article discusses the issue of preserving and promoting the intangible cultural heritage of Ukraine as a key element of the cultural identity of the nation and an integral part of the world heritage of humanity, which must be preserved and passed on to future generations. The article emphasizes the importance of understanding intangible heritage as a factor that shapes not only the cultural landscape of the country, but also contributes to strengthening national security and social cohesion. The current legislation in the field of intangible cultural heritage protection is analyzed, in particular, regulatory legal acts that regulate the process of identification, preservation, promotion and documentation of elements that have special value for individual communities and regions. Particular attention is paid to the practical experience of local governments, cultural institutions and public organizations that actively participate in the preservation of intangible cultural heritage through the implementation of projects, preparation of nomination dossiers for inclusion of elements in the Representative List of the Intangible Cultural Heritage of Humanity and the List of Intangible Cultural Heritage in Need of Urgent Safeguarding. It is noted that a number of unique elements common in certain regions of Ukraine are currently under threat of extinction due to urbanization, military operations, changing lifestyles and insufficient awareness of the population. In this regard, an important task is not only to create conditions for their preservation, but also to actively inform society about the risks, popularize intangible cultural heritage among young people and at the international level. It is emphasized that support for intangible cultural heritage should be considered as a component of national policy and humanitarian security, because the preservation of cultural identity is the key to the stable development of the state and its identity in a globalized world.

What French food is would seem to be an unproblematic idea. Depending on one’s taste and familiarity, a croissant, or snails, might spring to mind. Those who are a little more intimate with French cuisine might suggest the taste of a coq au vin or ratatouille, and fewer still might suggest tarte flambee or cancoillotte. Whatever the relative popularity of the dish or food, the French culinary tradition is arguably so familiar and, indeed, loved around the world that almost everyone could name one or two French culinary objects. Moreover, as the (self-proclaimed) leader of Western cuisine, the style and taste epitomised by French cuisine and the associated dining experience are also arguably some of the most attractive aspects of French gastronomy. From this perspective, where French cuisine appears to be so familiar to the non-French, seeking to define what constitutes a French meal could seem to be an inane exercise. Nonetheless, in 2010, the Mission Francaise du Patrimoine et des Cultures Alimentaires (not officially translated), under the aegis of the French Ministry of Culture and Communication, put forward the nomination file "The Gastronomic Meal of the French" to UNESCO, defining in clear terms a particular image of French taste, in a bid to have the meal recognised as part of the Representative List of Intangible Cultural Heritage. With the number of specifically culinary elements protected by UNESCO more than doubling with the 2013 session of the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage, and with a further two in line for protection in the 2014 session, it would seem that an examination of these protected culinary traditions is in order. Rather than focusing on the problems associated with creating an intangible heritage list (Kurin; Smith and Akagawa), this article proposes an analysis of one nomination file, "The Gastronomic Meal of the French," and the ideas which structure it. More specifically, this article will investigate how the idea of taste is deployed in the document from two different yet interconnected points of view. That is, taste as the faculty of discerning what is aesthetically excellent, and taste in its more literal gustative sense. This study will demonstrate how these two ideas of taste are used to create a problematic notion of French culinary identity, which by focusing on the framework of local (terroir) taste seeks to define national taste. By specifically citing local food stuffs (produits du terroir) and practices as well as French Republicanism in the formation of this identity, I argue that the nomination file eschews problems of cultural difference. As a result, "non-French food" and the associated identities it embodies, inherent in contemporary multicultural societies such as France with its large immigrant population, are incorporated into a cohesive, singular, culinary identity. French taste, then, is represented as uniform and embodied by the shared love of the French "art of good eating and drinking".

The customs and rituals of the people of Gilan province are part of their intangible identity and heritage, which are studied in this article in two areas of mourning and feasts. Textiles can always have different uses in these rituals, and the study of textiles in the rituals of the province determines their function. 1480 works have been nationally registered in the list of intangible cultural heritage, of which 55 works belong to Gilan province. Seven of the recorded rituals in which textiles are used have been studied as the statistical population of the study. Three of them are in the field of mourning rituals and four are in the field of feasting rituals. This article seeks to answer how textiles are used in mourning and feasting rituals registered in the list of intangible cultural heritage of Gilan province. To achieve this goal, first the type of textiles, color, function, purpose and method of using textiles as research variables are determined, then the variables in the statistical population are studied by library and field researches. The present article is descriptive-analytical. The results show that textiles are used in mourning rituals as means to grant wishes as well as cover. Textiles are also used in various forms in feasts as means for ritual begging, distinction, cover, reminder, offer, giving information, prevention of malice, reaching goals, gift, decoration, storage as well as reward.

Traditional sports and games have been recognized in modern times as an important segment of cultural heritage and local identity. They are an expression of creativity in the field of sports and recreation of the inhabitants in the regions where they originated. The role and importance of traditional sports and games have been especially emphasized in the last 30 years through various announcements, declarations, executive plans, and since 2010 they have been inscribed on the UNESCO list of intangible cultural heritage. They are seen as special performance skills that are preserved, as an example of good practice, a list of knowledge, a list of living guardians of heritage and a list of festivals and customs. Also, they found their place on the national lists of the former republics of SFRY. On the territory of Serbia, traditional sports and games are still not on the national list of intangible cultural heritage, although practice shows that some need to be preserved and revitalized. The paper analyses process of recognizing traditional sports and games in the world and in the former Yugoslavia as an intangible cultural heritage. Also, using survey research, it will be investigated to what extent the awareness and present knowledge on this topic is developed among visitors to various competitions in traditional sports and games in Serbia, and what are the attitudes of respondents regarding their preservation and authenticity.

This chapter identifies the essential components of the definition of intangible cultural heritage as provided by the Intangible Cultural Heritage (ICH) Convention. The analysis will be carried out in the light of the practice thus far developed by the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage in maintaining the two Lists established by the Convention, namely the Representative List of the Intangible Cultural Heritage of Humanity (the Representative List) and the List of Intangible Cultural Heritage in Need of Urgent Safeguarding (the Safeguarding List), and in inscribing elements on them. This practice can shed light on how the definition provided by Article 2(1) is interpreted in the application of the ICH Convention. Despite the lengthy content of Article 2(1), the essential components of the concept of intangible cultural heritage seem to be three, namely: a manifestation of such heritage, a community of people and a cultural space. Keywords:cultural space; Intangible Cultural Heritage (ICH); safeguarding

Perhaps the most controversial issues in the negotiation of the Convention for the Safeguarding of the Intangible Cultural Heritage concerned the creation, designation, and purpose of its lists. The final text provides for three types of lists: a Representative List of the Intangible Cultural Heritage of Humanity, a List of Intangible Cultural Heritage in Need of Urgent Safeguarding, and national inventories of intangible heritage. The first of these, in particular, is a compromise solution reached after intense confrontations between those national delegates who wanted to create a merit-based 'List of Treasures' or 'List of Masterpieces' similar to the World Heritage List, those who would rather have seen an inclusive universal inventory of traditional practices, and those who wanted no list at all. In the final text of the Convention, the provisions for the Representative List are vague enough to postpone this debate until the present time when state parties are revisiting it. In what follows, I analyse the arguments put forward by delegates in thedebate on listing – from incentive and promotion value to divisiveness and hierarchisation – and I argue that in fact these go to the heart of heritage practices, which are always and inevitably selective. The system of heritage, in other words, is structured on exclusion: it gives value to certain things rather than others with reference to an assortment of criteria that can only ever be indeterminate. In this respect, heritage and lists are not unlike one another: both depend on selection, both decontextualise their objects from their immediate surroundings and recontextualise them with reference to other things designated or listed. It is hardly surprising, then, that listing seems constantly to accompany heritage making. Heritage lists fuse aesthetic, ethical, and administrative concerns in a rather unique fashion. They celebrate the virtues of particular populations while fuelling a cultural contest among them. Making a people visible to itself and their practices to the world at large, such lists are ultimately designed to channel funds and attention to the task of safeguarding. Once they have been made and are available for circulation, however, lists tend to take on a life of their own; they can be put to uses quite unlike – even diametrically opposed to – those their creators had in mind. The World Heritage List is a case in point, withtourism gradually taking precedence over preservation as its driving concern and principal context of use. It remains to be seen to what uses the Representative List will be put.

This chapter deals with Article 11. Article 11 is one of the most important provisions of the Convention to the extent that it sets out the mandatory ‘Role of States Parties’ under the Convention, i.e. the two main legal obligations that any State Party is to comply with, and with regard to any ICH present on its territory. The chapter argues that there is no need for such ICH to be inscribed on either of the two Lists (the List of Intangible Cultural Heritage in Need of Urgent Safeguarding and the Representative List of the Intangible Cultural Heritage of Humanity). As this chapter illustrates, the provision is rather clear, straight-forward, and should not raise significant difficulties in its interpretation. The Committee is to follow up on the practice of most States Parties as to the implementation of Article 11 and, where appropriate, develop in its Directives suitable suggestions to improve such practice.

This paper deals with European experiences of inscription of traditional cultural practices on UNESCO’s Representative List of Intangible Cultural Heritage (ICH). It will first establish the institutional context of the UNESCO’s listing within the framework of reflections on cultural rights. Then, the author briefly presents four European masterpieces in the Mediterranean area. A comparative analysis follows which specifically focuses on the multiplication of practitioners and on translocality; on the overlapping between institutions and artisans; on the use of intangible cultural heritage as a driver for local development via cultural tourism; and on the multimedia “museification” of the intangible. The comparative study of the listing of these intangible cultural heritage traditions also questions the value of customary law versus freedom of expression and creation. It reveals the tensions between the “purity” and “impurity” of cultural practices and social agents, as well as exclusions related to ethnicity, sex or territory. These tensions create new social divisions and remodel the link people have with cultural practices. An examination of gender sheds light on the marginality of women in public space.

The city of Cordoba (Spain) stands out due to the fact that it has different inscriptions both in the List of World Heritage Sites and the List of Intangible Cultural Heritage (LICH) of UNESCO. In 2012 the Fiesta of the Patios was inscribed on the LICH. Currently, this event held during two weeks in May involves visits by the public to traditional dwellings. This event is becoming a magnet for tourists from outside the city and has established itself as a further tourist attraction, with the risk that it may lose part of its authenticity. This paper aims to use the hedonic price methodology to examine the externalities deriving from the “Fiesta” in order to verify whether the possible benefits/disadvantages of its existence are capitalised in real estate prices and quantify these effects. The results indicate that the “Fiesta” constitutes an added value for housing properties.