How does custom preserve our culture and transmit to next generation? Explain with
examples.
Answers
Answer:
Reflections on culture, heritage and preservation:
As CONDEPHAAT is charged with formulating cultural policy, it is important to understand commonsense meanings of the term in order to be better able to reach the most diverse public possible. This is relatively easy to do because commonsense notions of culture are part of our own understandings of the concept. Could one of you please give me a commonsense definition of culture?
EXAMPLE:
"For the majority of people culture is somehow intangible and far above ordinary things. It includes painting, music, theatre, cinema."
This is a good definition and contains important points for us to analyze. First of all, it reveals that culture has to do with the elite. It is sophisticated and therefore requires sophistication to be understood. But this elitist conception of culture contains two dimensions: that of the nature of cultural goods themselves, somehow spiritual and elevated; and that of the special ability that only a few people have to be able to appreciate them. "To be cultured", according to commonsense views, means having a certain amount of knowledge and information that aren't necessary for day to day life and also having a special ability to appreciate culture and to make use of it. In addition, culture so defined tends to be highly valued, not only by intellectuals but people in general, who show respect and admiration for people considered cultured, even if this attitude may contain some degree of ambiguity. Those who research in working class areas know about this. The fact that most people see researchers as highly educated and cultured means that they are treated with a certain respect but also possibly with a degree of suspicion or even hostility as if they were unable to understand the problems of ordinary people. Even so, the idea that the social world is split between "those who know" and "those who don't know", those who "are cultured" and "those who are not" is an idea shared by all.
"Do you mean to say that the Secretariat for Culture operates on the basis of this meaning of culture?"
I believe so. Apart from anything else, the Secretariat is composed of people who "are cultured", who tend to think that they alone are able to define what culture is. In the case of CONDEPHAT, this means deciding what should be included as a part of cultural heritage and what should not.
Coming back to the basic understandings of the concept of culture, we can conclude that it covers diverse aspects. In the first place, the idea that culture is valued and should be preserved establishes a bridge between the interests and those of the people as a whole who give legitimacy to preservationist policies. Secondly, it is important to recognize the multiple referents of the concept of culture, including objects, knowledge and abilities. This second aspect is important because it formed the basis for the way anthropology came to reformulate the term, creating an entirely new concept. The fundamental shift consisted of "de-elitizing" the notion of culture, removing the idea that culture consists of special and superior knowledge produced by certain people of a particular social class. All of the commonsense meanings of culture were maintained but they were extended to include the entirety of human production and all social behavior.
The commonsense notion of culture recognizes that certain goods are considered superior and of great symbolic complexity. The anthropological concept of culture starts from the premise that such qualities impregnate all human behavior: in the ceremonial of official receptions as much as in the relations between workers and their bosses; in the painting of a picture as much as the cooking of a cake; in the understanding of a book on geography as much as the ability to move around a city.
Recognizing the importance of the symbolic dimension of human behavior allows us to reposition certain aspects that we found in the commonsense notion of culture. One of them points to the products of human activity, in particular the production of material goods: paintings; monuments; objects. But one must also take into account specifically symbolic production that involves the manipulation of language: literary works; scientific theories; religious systems; judicial codes. The notion of symbolic production is fundamental because it allows us to focus on the central problem of the concept of culture: the question of meaning.
Explanation:
Explanation:
Cultural Heritage has grown over the past decades to become one of the most pending questions to mankind. Individuals continue more than ever before to look into the very roots of their existence, which is a good thing to do. However, this root-treatment cannot be established by oral traditions only. One needs bio- and material cultural objects that reflect how our forefathers were living and left behind. Only since the mid 19th century, many of these artifacts are assembled in hundreds of museums where they are treated with good care. However, with the accumulation of artifacts and the restoration and necessary conservation of cultural objects, it will become a burden to pay for this type of work and as the assemblage will only grow, there will come a point in time that there will not be enough budget to pay for all that work.
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