Measuring the degree of satisfaction of cultural events: the case of The Night of the Museums 2023 in the city of Bahía Blanca, Argentina

The folk artistry of Serbia is rich in spiritual values tied to customs, celebrations, music, song, dance, games, stories and legends, and this kind of cultural heritage is presented through numerous festivals, events and tourist manifestations. In 2012, the network for the safeguarding of intangible cultural heritage was formed, comprised of the National committee for intangible cultural heritage, the Commission for admission into the registry of intangible cultural heritage, a network of coordinators and the Center for intangible cultural heritage of Serbia. These institutions have chosen 6 elements of intangible cultural heritage, out of 27 suggestions: the slava, the Đurđevdan ritual, the kolo dance, singing accompanied by gusle, Slovakian naive painting, the custom of making and lighting farmers’ candles, Pirot carpet weaving, and Zlakusa pottery as elements of cultural heritage which reflect the national and cultural identity of the Serbian people, and Slavic minorities. These elements of intangible cultural heritage have a certain tourism potential and can represent an important factor in the forming of the tourist brand of Serbia. In order to determine the importance of the 27 suggestions of intangible cultural elements of Serbia, an analysis was conducted, using an adapted form of the Hilary du Cros method of tourist valorization.

Purpose of the article: the characteristic of the influence of monuments of the calendar value on the formation of new elements of the cultural heritage as cultural constants of the identity of the Ukrainian people. Methodology of the research is based on a comparative approach using the principles of socio-cultural and system analysis. Scientific novelty of the work is that for the first time a thorough analysis of modern sources on the issues of study of monuments of calendar value has been made, their potential as elements of cultural heritage and their role in shaping the cultural identity of the Ukrainian people have been determined, from the point of view of attracting objects of art with calendar symbols to tourist use and creation of new programs of tourist routes. Conclusions: it has been established that in the territory of modern Ukrainian lands for several thousand years a system of display of calendar and astronomical repre- sentations was formed, which at different intervals had a different sign design: ornaments from parallel strokes or in- scriptions on the mantle's neck and bracelets of the mystic culture; ceramic horned armchair in the form of a bull's head as a symbol of the worship of Trypillians to the heavenly Tilts; ornamentation on a spin-wheel of bronze time, corre- sponding to the main constellation, which the Sun passed from the point of spring to the point of autumnal equinox; stone sculpture of calendar value; calendar symbols on the clay products of the ancient Slavs; ceremonial holidays and calendar literature, which relates Trypillian civilization and modern elements of the sacred sphere of life of Ukrainians. The popularization of the objects of art of calendar symbols as elements of cultural heritage and their inclusion in the programs of tourist routes will contribute to the formation of the cultural identity of the Ukrainian people.

During the process of choosing the first group of intangible cultural heritage assets as a part of national database of National committee and Center for intangible cultural heritage, in 2012 to national register as an element of intangible cultural heritage entered the cultural event “Vuk’s parliament” (Tršić). Even though, at the first sight, the question of why one cultural event is considered to be the part of intangible heritage could be made, it can be said that Vuk’s parliament is among the oldest cultural events in Serbia, and that it has its own cultural, linguistic, folkloristic, and touristic significance. This paper places the focus on touristic significance, based on the fact that this event is visited by several dozen thousand visitors from Serbia and abroad. The main goal of this research is to determinate how this event as intangible cultural heritage of Serbia could in fact become representative tourist attraction.

Cultural heritage in Serbia has significant potential for tourism development, either as an independent and leading tourism product or as part of an integrated tourism offering at a specific destination.However, it is often the case that in the process of creating the tourism offer of various destinations, cultural heritage is insufficiently emphasized or inadequately protected in situations where it is exposed to greater human activity impacts.This article researches the impact of urbanization and human activities on elements of cultural heritage in Serbia, using the example of fortresses in the wine-growing regions of the Danube.Wine-growing areas in Serbia are increasingly becoming tourist destinations, and their tourism value is further enhanced through the proper valorization of the cultural heritage found within them.Therefore, it is possible to speak of the combined impact of human activity on both the areas themselves and the cultural heritage elements within them.The paper analyzes the wine-growing areas in the Danube Region (Srem, Belgrade, Smederevo, and Negotin), focusing on fortresses as examples of cultural heritage.The Human Influence Index (HII) was used to identify the vulnerability zones of the wine-growing areas and the fortresses within them, ranging from significant, partial, or minimal changes caused by urbanization and human activity.The results of the HII analysis showed that the fortresses in Petrovaradin, Belgrade, and Smederevo are in the zone of highest vulnerability, where urbanization and human influence are most pronounced (fortresses of exceptional significance).The Fetislam Fortress is in a moderate vulnerability zone (a fortress of great significance), which would also apply to the fortresses in Ba and Golubac, while the Ram Fortress is in the zone of lowest vulnerability (fortress of lesser significance).The findings provide a solid foundation for improving the monitoring and management of human impact in tourist destinations, with a focus on potential changes in the level of protection for elements of natural and cultural heritage.

Despite a complex and often tragic history, the Ukrainian people have inherited from previous generations a powerful array of cultural heritage sites, much of which has survived to the present day. Represented by a tangible and intangible component, cultural heritage in society fulfills the ambitious tasks of forming civic consciousness, a sense of national dignity, patriotism and pride in the glorious historical past. In addition, it is able to successfully implement such tasks as the formation of the tourist image of the territories, by attracting the attention of tourists to increase the demand for recreation in the region and thus solve a number of socio-economic problems of the latter. Unlike tangible cultural heritage, the objects of which are mostly known to the general public, elements of intangible cultural heritage are often unknown not only to foreign tourists but also to citizens of the state. In this regard, given the uniqueness of many elements of the intangible cultural heritage of Ukraine, as well as their ability to become a powerful tourist resource, it is obvious the need for greater promotion, the formation of a stable interest in them. Undoubtedly, the inclusion of elements of intangible cultural heritage in the National List and the UNESCO Representative List, as well as holding various thematic festivals, master classes with folk artists, organizing exhibitions of their works, creating and disseminating advertising and information products on the subject. Currently, the National List of Elements of Intangible Cultural Heritage has 26 items, Petrykivka Decorative Painting as a phenomenon of Ukrainian ornamental folk art, Cossack Songs of Dnipropetrovsk Region and the Tradition of Kosovo Painted Ceramics are included in the UNESCO analogue. The Crimean Tatar ornament ornek and the culture of Ukrainian borscht are waiting to be included in the UNESCO List. Being a valuable tourist resource, intangible cultural heritage is able to develop the tourist potential of the territory and form the competitive advantages of the tourist product in the world and national tourist market.

The article “The book on theater – an element of cultural heritage” includes publications on Moldovan Drama Theater, from the late 60s of the XX century to the 20s of the XXI century. Books signed by D. Prilepov, L. Cemortan, E. Coroliova, N. Bătrânu, V. Tăzlăuanu, N. Rojkovskaia, B. Zavatin, P. Proca, P. Pelin, A. Manoil, A. Ghilaș, A. Roșca, I. Nechit, L. Ungureanu, V. Fedorenco, T. Kotovici and others analyze the evolution processes of the Moldovan theater during the decades, of personalities – directors, actors, who worked in the theaters of the republic “Mihai Eminescu” National Theater, “Luceafărul” Theater, “B. P. Hasdeu” Musical-Dramatic Theater in Cahul, “Vasile Alecsandri” National Theater from Bălți, etc.

The COVID-19 pandemic has profoundly affected the conservation and capitalization of the tangible and intangible cultural heritage and limited the population’s participation in culture. The purpose of this study is to analyze the impact of the pandemic on the degree of capitalization of the elements of tangible and intangible cultural heritage within the capital city of Romania. The results of this study reflect the efforts of the representatives of cultural institutions to respond to the challenge of keeping in touch with different categories of audience. At the same time, solutions adapted to restrictions on social distancing have been identified, in order to facilitate the capitalization of the elements of cultural heritage by organizing temporary exhibitions and cultural events in the open air or online. It is also noticeable the organization of cultural events through the collaboration of public institutions in order to facilitate the access of the public to culture and increase the degree of capitalization of the cultural heritage.

Between October 24 and 25, 2025, the “Alexandru Philippide” Institute of Romanian Philology, Department of Ethnology, of Romanian Academy, Iasi branch, organized the 10th International Conference on Ethno-Didactics: Intangible Cultural Heritage Without Borders. The conference focused on the future of intangible cultural heritage in the current context of its gradual exploitation through imitations and political messages. The participants responded by emphasizing the need to increase the number of intangible cultural heritage (ICH) elements included in schools, to strengthen education dedicated to cultural heritage elements, and to involve craftsmen, specialists, as well as classroom teachers. Furthermore, the conference participants highlighted the importance of using new media technologies to facilitate broader public access to information about cultural heritage elements. The conference opened with the launch of the project Facilitating Access to the Intangible Cultural Heritage of Romania and the Republic of Moldova: The Interactive Map of Birth Customs (AccessChRoM).

The historical development of the traditional peasant institute of self­government of the rural (land) community is studied, it was proved that it can be considered a manifestation of intangible cultural heritage of Ukraine.
 The purpose of the paper is to explore the historical development of the peasant land, self­governing, social institution — rural (land) community; prove that the rural (land) community can be considered a manifestation of intangible cultural heritage of Ukraine.
 Research methodology. The methodological basis of the study are the principles of historicism, objectivity, systematicity of scientific analysis and synthesis. The objectivity in the study is evident in identifying potential opportunities for the development of the agricultural sector of the economy. The principle of historicism provides a look at the activities of the rural (land) community as a process that developed in time in the set of historical relationships and interdependences. The study used general science and special historical methods that correspond to historical analysis. Analysis of historiography has determined the use of analysis, synthesis, generalization, classification. Methods of analysis, typology, classification, systematization were used in the study of protocols of the general meeting of land communities, letters and complaints to the authorities.
 Results. Rural (land) community has evolved under the influence of both external factors and internal ones, associated with the peculiarities of the development of the peasant “world”. Rural (land) community — a naturally created or historically developed local neighboring socio­economic, political, ideological, domestic association of peasants and their households, created in order to serve and meet their own needs and interests as co­owners of land, pastures, water, etc.; it is social organization of peasant households (individual producers), combining a system of neighboring and family ties, relations, traditions; it is a social organism associated with the traditional form of resettlement, democratic system of governance, self­government and regulation of land, economic, domestic, social and other relationships of its members; it is an element of intangible cultural heritage of Ukraine.
 Novelty. For the first time, the rural (land) community is regarded as an element of intangible cultural heritage of Ukraine.
 The practical significance. The rural (land) community, as an element of intangible cultural heritage, can become an object of environmental museumification.

Elements of intangible cultural heritage have relatively recently entered the structure of the potential of tourist resources. The complex nature and essence of the very elements of the intangible cultural heritage require the development of special methods for their research, based on the options for the possible use of these elements. In the study of intangible cultural heritage, the socio-geographical approach plays an important role. It is noted that it is more expedient to build the study of intangible cultural heritage on the basis of a component approach (which involves the consideration of intangible cultural heritage, on the one hand, as an integral part of cultural heritage in general, and on the other hand, as a component of the historical and cultural resources of a certain territory, a destination of a tourism region), as well as on the bases of a territorial approach. An algorithm for the socio-geographical study of intangible cultural heritage is proposed, which distinguishes three successive interrelated stages: preparatory; analytical and generalizing; recommendatory, each of these is divided into substages and carefully described. The place of objects of intangible cultural heritage in the historical and cultural potential of the territory is described. Among the many specialized types of tourism, the most expedient is the development of such types as: cultural and educational, rural, industrial, gastronomic, ethnographic, event (festival), religious, artistic, which contribute not only to the preservation and promotion of intangible cultural heritage, but also to the development of local economic potential and intercultural understanding. The proposed methodology for studying the elements of intangible cultural heritage is one of the options for conducting research on this topic, that in each case will need to be supplemented and refined, however, at the present stage, it can serve as a solid basis for starting and activating such research. The provided list of thematic types of tourism can also be elaborated on the basis of the use of objects of intangible cultural heritage, does not claim to be exclusively complete and can be expanded and supplemented, opening up prospects for further research in this direction.


 
 
 
 The preservation, transmission, and development of "Cai Li Fo Quan" as part of China's non-hereditary heritage is receiving more and more attention. The Intangible Cultural Heritage is not only the inheritance of non- heritage itself but also the inheritance of excellent ideology and culture. The higher education curriculum is a crucial way to implement the purpose of moral education and a meaningful way to realise the three aspects of education. This paper addresses the problems of Jiangmen Vocational and Technical College, such as the inadequacy of ideological education for higher education students, the inadequacy of the local cultural advantages and the inadequacy of the practical teaching methods. This paper explores the political thinking elements of the national intangible cultural heritage "Cai Li Fo Quan". It implements the political thinking education of the curriculum "to transform people through martial arts". Through constructing the model of integrating the national intangible heritage "Cai Li Fo Quan" curriculum into university students' thinking and politics education, specific directions and ideas are proposed in conjunction with practical work, providing a scientific method for better guidance in practice. The aim is to build a pathway for implementing "Curriculum Civics" in public courses in colleges and universities based on fully exploring the Civics elements of the national intangible cultural heritage "Cai Lifuquan" curriculum.is not only the inheritance of non-heritage itself but also the inheritance of excellent ideology and culture. The higher education curriculum is a crucial way to implement the purpose of moral education and realise the three aspects of education. This paper addresses the problems of Jiangmen Vocational and Technical College, such as the inadequacy of ideological education for higher education students, the inadequacy of the local cultural advantages and the inadequacy of the practical teaching methods. This paper aims to explore the political thinking elements of the national intangible cultural heritage "Cai Li Fo Quan" and implement the political thinking education of the curriculum "to transform people through martial arts". Through constructing the model of integrating the national intangible heritage "Cai Li Fo Quan" curriculum into university students' thinking and politics education, specific directions and ideas are proposed in conjunction with practical work, providing a scientific method for better guidance in practice.
 
 
 

The historical development of the traditional peasant institute of self­government of the rural (land) community is studied, it was proved that it can be considered a manifestation of intangible cultural heritage of Ukraine. The purpose of the paper is to explore the historical development of the peasant land, self­governing, social institution — rural (land) community; prove that the rural (land) community can be considered a manifestation of intangible cultural heritage of Ukraine. Research methodology. The methodological basis of the study are the principles of historicism, objectivity, systematicity of scientific analysis and synthesis. The objectivity in the study is evident in identifying potential opportunities for the development of the agricultural sector of the economy. The principle of historicism provides a look at the activities of the rural (land) community as a process that developed in time in the set of historical relationships and interdependences. The study used general science and special historical methods that correspond to historical analysis. Analysis of historiography has determined the use of analysis, synthesis, generalization, classification. Methods of analysis, typology, classification, systematization were used in the study of protocols of the general meeting of land communities, letters and complaints to the authorities. Results. Rural (land) community has evolved under the influence of both external factors and internal ones, associated with the peculiarities of the development of the peasant “world”. Rural (land) community — a naturally created or historically developed local neighboring socio­economic, political, ideological, domestic association of peasants and their households, created in order to serve and meet their own needs and interests as co­owners of land, pastures, water, etc.; it is social organization of peasant households (individual producers), combining a system of neighboring and family ties, relations, traditions; it is a social organism associated with the traditional form of resettlement, democratic system of governance, self­government and regulation of land, economic, domestic, social and other relationships of its members; it is an element of intangible cultural heritage of Ukraine. Novelty. For the first time, the rural (land) community is regarded as an element of intangible cultural heritage of Ukraine. The practical significance. The rural (land) community, as an element of intangible cultural heritage, can become an object of environmental museumification.

Ankara Etnografya Müzesi Cumhuriyet’in asırlık tarihinin önemli kurumsal temsillerinden biridir. Cumhuriyetin kuruluşunda gerçekleştirilen köklü toplumsal, siyasal, ekonomik değişim ve dönüşümler ulus-devleti inşa etme ve milli bir bilinç yaratmaya yönelik olmuştur. Ankara Etnografya Müzesi Türkiye’de devlet eliyle inşa edilen ilk müzedir ve Gazi Mustafa Kemal Atatürk’ün de naaşının uzun yıllar burada muhafaza edilmiş olması dolayısıyla da tarihsel bir öneme sahiptir. Ankara Etnografya Müzesi ulus-devletin inşasının, milli bilinç yaratma, kültürel mirasın korunması ve gelecek kuşaklara aktarılmasının bir temsili olarak kurumsallaşmıştır. Bu yönüyle Ankara Etnografya Müzesi yalnızca bir müze olmanın ötesinde taşıdığı temsillerle birlikte Cumhuriyetin asırlık tarihinin sembolik bir örneği haline gelmiştir. Bu açıdan Ankara Etnografya Müzesi kültürel mirasın en önemli kurumsal temsillerinden biridir. Kültürel miras toplumların ortak geçmişlerini, tarihi birikimlerini ve kimliklerini yansıtır. Dolayısıyla kültürel mirasın yönetimi kurumsal yapılar, yasa, yönetmelikler ve çeşitli uygulamalarla düzenlenmekte ve uluslararası sözleşmeler de belirlenmektedir. Günümüzde kültürel mirasın -somut ya da soyut- öğeleri toplumlar tarafından sürdürülebilirlik esas alınarak planlanmakta ve önemsenmektedir. Bu çalışmanın amacı kültürel mirasın önem, kapsam ve çerçevesini Ankara Etnografya Müzesi örneklemi üzerinden ele almaktır. Bu çalışmada sürdürülebilir kültürel miras yönetiminin koruma ve yaşatmaya yönelik planlamalarının günümüzde kadar uzanan öneminin kökleri Ankara Etnografya Müzesi örneği üzerinden tartışılmıştır. Çalışmada Ankara Etnografya Müzesi, çağdaş sürdürülebilir kültürel miras yönetimi anlayışının önemli, özgün, tarihi ve sembolik bir örneği olarak tespit edilmiştir.

This paper is aimed to study the applications of artistic elements of intangible cultural heritage of Chinese minorities in brand-localization. The method is to find out the artistic elements of the intangible cultural heritage of Chinese minorities and its value in brand-localization. Then, focusing on brand-localization and based on a product designed for young man's fashion by Echolac, a brand of luggage, countermeasures will be given. The conclusions are following: With the popularity of national tide, the artistic elements of intangible cultural heritage of minorities can provide a lot of inspiration for the localization and design of brands. The use of these elements is not only a strategy for brand-localization, but also innovation and dissemination of Chinese intangible cultural heritage.

Agricultural products principally makes the area where they grow prosper. The coffee tree, which is abundant in the mountains of Yemen, paved the way for the early discovery of coffee by Arabs. Staying green throughout every season of the year (evergreen) and being the centre of interest with its red fruit resembling cherry, this plant was too precious and important to leave unattended. Its benefits to the human body were discovered in ancient times, although by trial or error, and people began to consume coffee in numerous different forms. It is not known whether the history of the coffee bean, the existence of which dates back to pre-Islamic times according to unverified archaeological data, is really as old as thought; however, it can be easily said that its use in the field of health further goes back, as it is mentioned in the records from the Islamic period, which were copyrighted at least in the third century AH. This produce, which was initially consumed as paste or medicine, has become very popular since the 15th century when it was first turned into a beverage. However, this transformation brought some controversy too. The beverage hovered between “ḥalāl” and “ḥarām” for a long time in numerous regions and cities, such as Egypt, Damascus, Mecca, and Medina, until Arabs living in deserts and rural areas embraced it and deemed it legitimate. Contrary to what Sufis do to their bodies at night for more worshipping, bitter coffee boiled at the first light of the day and served before or after breakfast promotes staying energetic throughout the day. Arabs partly left behind the legitimacy debates by attributing meanings of generosity, honour and hospitality, which they have boasted of having for centuries, to this new drink. As the common perception changed, the honour of a person started to be measured by the courtesy he shows when serving coffee. After a certain time, it became the national drink and got decorated with rituals reflecting Arab customs in the best manner. Cultural rules and rituals have formed over time, such as the utilization of various kinds of tools in its production, the choice of elegant cooking or serving vessels, the coffee prepared in the gentlest way, and the coffee drinker respecting coffee as much as the coffee maker. Moreover, the addition of herbal products such as cardamom, saffron and cinnamon into it gave way to new formulas beneficial to human health. Besides, the character of the beverage, which held the ability to gather people to itself with all its charm, was particularly suitable to address the needs of leaders who desired to gather the scattered clan members together every day. Maybe it was these leaders who were the most interested in coffee. As a result, the tribes embraced and engaged in drinking coffee, which they believed would contribute to them in various ways. Being as precious for the Arab people as the air that they breathe, coffee entered every single household and has become the main drink in the regions where they live. Unique and strict rules and recipes for making and drinking coffee emerged. Despite the developments in the world conditions causing radical changes in the food culture, traditional Arabic coffee remained a social image that was passed down from generation to generation, as the Arabs were quite determined about this matter. Thus, coffee gained a considerable place in the lives of Arabs, as well as throughout the world. Many were attracted to its bitter taste, while it became a subject of complaint among others. This experience that is passed down to the next generations can be typically observed in all the regions populated by Arabs today. Moreover, it is always desired that there are experts who have mastered this commodity in every community, and opinion leaders who patiently cook it only get respect in return for the service they provide and have absolutely no motivation for material gains. This study addresses the origination of Arabic coffee, its uniqueness, its place in daily life, its serving, the tools used in preparing and serving coffee, and its transformation into an element of cultural heritage. To elaborate on the subject, classical sources were examined first, and the data in the existing studies were consulted. However, this was not enough, and personal impressions obtained from the visits we made to the coffee houses in the region under the leadership of the al-ʿUbaydī tribe in Şanlıurfa were reflected in the text.