The World: A History and it Two Sections - Essay Example

The World: A History” Analysis and Cultural Heritage Name: Lecturer: Course: Date: Introduction This paper consists of two sections. Section A discusses the quote ‘If you believe in human goodness, you believe in freedom” (p. 646) extracted from Fernández-Armesto’s (2011) book “The world: A history”. The discussion is based on insight developed from the events the book presents. Section B explores the concept of Intangible Cultural Heritage before proposing two cultural expressions that should be listed by UNESCO. Section A P. 646: ‘If you believe in human goodness, you believe in freedom’. Fernández-Armesto (2011) made the statement ‘if you believe in human goodness, you believe in freedom’ to promote the notion that believing in human capability implies believing in human’s freedom of choices, which in turn improves the overall human well-being, influences social change and enhances individuals’ roles in influencing economic development. Thus, liberating people promotes goodness, which in turn creates conditions that favour peaceful human coexistence and ultimate economic progress. Fernández-Armesto’s (2011) thesis is simple, and freedom is the primary end as well as the principle means of economic and political liberation. Fernández-Armesto (2011) provides several reasons why freedom should be the principle element of economic and political freedom. First, freedom is the only acceptable means of evaluating human progress and second, achieving economic and political freedom is reliant on the free agency of people. Hence, denial of economic freedom is not acceptable as it promotes denial of political freedom. In exploring Fernández-Armesto’s (2011), it is perceivable that freedom is therefore the primary determinant of people’s initiatives and effectiveness. It is essential since it improves individuals’ capacity to help themselves. Essentially therefore, denial of freedom amounts to denial of individual capabilities. Fernández-Armesto (2011) therefore emphasizes the positive role that the free market plays and disproves regulations that inhibit people’s freedom to decide what to produce, sell, buy and consume. On the other hand, when Fernández-Armesto (2011) expresses that freedom is a complex matter, he also appears to show that humans are all equal and have an opportunity to become their own true selves when they are given the freedom to do what is right, rather than regulated to do what they think is not right. He further offers an illuminating account of how freedom has been denied by those who do not believe in human freedom. On this account, he emphasizes that those who have no faith in human nature tend to believe in having repressive regimes to guard against destructive instincts. He however contends that such forms of pessimism in human nature only lead to denial of freedom. He advocates for belief in human goodness as instrumental in bringing freedom when he suggests that people who are optimistic about human nature seek to allow people the freedom to do good. He later argues that while political freedom has been a subject of concern throughout history, it is the search for economic freedom that has been the cause of all chaos. In Fernández-Armesto’s (2011) view, the concept of freedom as capable of enhancing human capability concept can be explained better based on historical analysis of free trade. For instance, the consequences of free trade were detestable. To illustrate this, Fernández-Armesto’s (2011) gives an account of how the European governments believed that in order to avoid poverty, they had to defy the laws of supply and demand, as well as found empires to create markets for their merchandise. These brought about detestable results as investments overseas was restricted, except for imperial ventures, as competition for the markets that were protected caused wars and waste, as a result inhibiting economic growth. Fernández-Armesto (2011) further outlines that that to avert further damage to the economy, economic thinkers came up with the slogan Laissez-faire, which meant that the market should be given its own freedom. This meant that the market should be left to have free and fair competition. At the same time, there should be no interference from the legislature in limiting the freedom. In illustrating this, Fernández-Armesto (2011) only intended to give his statement "if you believe in human goodness, you believe in freedom" some reinforcement. By expecting freedom to bring equality, Fernández-Armesto (2011) seeks to be reminiscent of the common humanity and the significance of moral concerns implicit in it. Indeed, such formed a decisive moment in the belief in human goodness as the pathway to economic freedom, leading to emergence of moral philosophers such as Adam Smith who published the book 'The Wealth of Nations". Fernández-Armesto (2011) illustrates how Adam Smith promoted the law of supply and demand as much penetrative as its affected politics, economy and morality of nations. What Fernández-Armesto (2011) attempts to show here is that belief in human goodness could generate belief in political, economic and social freedom. Indeed, it is based on this premise that Fernández-Armesto (2011) also suggests that "self-interest should be left to serve the common good" (647). It also reinforces the conception that when governments’ regulations limit the market freedom, it means they are also limiting political freedom. It is also based on this assumption that Fernández-Armesto (2011) illustrates how Adam Smith's book 'The Wealth of Nations' contributed to the American Revolution. While freedom can deliver equality as Adam Smith had claimed, Fernández-Armesto (2011) points out that this may not be necessarily true. However, its points to the fact that historically, by conceptualizing that all men are by nature equal, it suggested that men enjoyed greater forms of freedom compared to the women. Indeed, it is based on this background that Fernández-Armesto (2011) attempts to show that such ideas contributed to the coining of the term feminism, where women are seen to collectively make up a class of society that has been historically oppressed and that deserves some form of emancipation. In conclusion therefore, The statement ‘if you believe in human goodness, you believe in freedom’ promotes the idea that believing in human capability implies believing in human’s freedom of choices, which in turn improves the overall human well-being, influences social change and enhances individuals’ roles in influencing economic development. Therefore, liberating people promotes goodness, which in turn creates conditions that favour peaceful human coexistence and ultimate economic progress.             Section B Question B5: Explain what is meant by Intangible Cultural Heritage and give one or more examples that you feel should be listed by UNESCO. Outlining the concept of Intangible Cultural Heritage (ICH) Intangible cultural heritage refers to cultural expressions, such as traditional cultures, popular cultures or folklore, which are practiced or performed in relation to place and with minimal intricate technological effects. Simply put, intangible culture represents the soft culture of the people, as well as what they know and their traditions (Boylan 2012). Based on the description, it is possible to conclude that intangible culture is the counterpart of culture that is intangible or that cannot be touched, such as music, song, drama, crafts and cuisine or craft skills (Bortolotto 2006). Indeed, according to United Nations Educational, Scientific and Cultural Organization (UNESCO), intangible culture is a ‘living heritage. The 2003 Convention for Safeguarding of the Intangible Cultural Heritage concluded that intangible cultural heritage should be regarded as means of practices, expressions, skills, knowledge and representations that communities recognise as a component of their cultural heritage. Intangible cultural heritage are passed on through generations and are continually recreated in reaction and interaction with the environment, history and nature (Boylan 2012). It therefore represents a shift from the object-oriented preservation of cultural heritage to the community-oriented participation in cultural heritage management. UNESCO has more and more adopted this perspective in the recent past, hence leading in the way of ensuring that communities participate in heritage management (Frenierre 2008). Hence, the concept of ‘cultural heritage’ has changed significantly, partly due to the adoptions by UNESCO. Essentially, cultural heritage goes beyond the collection of objects and monuments to the living expressions and traditions that have been passed on over time from the ancestors to the present generation, such as performing arts, oral traditions, rituals, social practices and festive events. Description of Intangible cultural heritage Characteristics Intangible cultural heritage is inclusive. Hence, different communities may share similar expressions as practised by others. This may be because of migrations of people or settlement in other regions. For instance, the Maasai people in Kenya shared similar beadwork skills as the Maasai in Tanzania. Consequently, what should be regarded as important is since they have been passed on through generations as well as since they represent a sense of identity (Shankar 2010). Intangible cultural heritage is also representative. This means that the cultural expressions are not merely valued to be of cultural significance. Rather, they are also valued because of their selectiveness, uniqueness, and exceptional value. They survive based on the dependence of communities on them to derive these values. In return, they are passed on through generations or to other communities (UNESCO 2014). Intangible cultural heritage is also community-based. The cultural expressions are therefore only regarded to be heritage when they are recognised to be so by communities, individuals or groups that create, preserve and pass them. Without such recognition, it would be difficult for other communities to decide that certain practices or expressions are a particular community’s heritage (UNESCO 2014). Significance Intangible cultural heritage has several benefits such as the ability to acquire clearer understanding of community needs, improving the capacity to adapt the project that meet local conditions and improving the spirit of cooperation in the community. Additionally, intangible cultural heritage is significant in maintenance of cultural diversity despite the growing globalisation. Knowledge of cultural heritage of various communities also promotes intercultural dialogue and promotes mutual respect for forms of loving that certain communities embrace. They provide a sense of continuity and identity, hence promoting human creativity and cultural diversity (UNESCO 2014). Approach to ICH The UNESCO, in 2003, adopted the Convention for Safeguarding of the Intangible Cultural Heritage that recommends that nations should create own repositories of intangible cultural heritage within their territories. It also recommends that governments should work with groups that maintain such cultural expressions to promote their continued existence. A common management strategy used to protect intangible assets is establishing cultural spaces to transmit such cultural expressions to visitors, researcher and performers of traditional bearers. Examples in Japan include Kabuki and Noh theatre. For instance, the government of Japan recognises the ‘Washoku’ cuisine -- and has already recommended its inclusion in the UNESCO ICH list -- with the hope of restoring Japan’s seafood and agricultural reputation that is believed to have been destroyed by the 2011 Fukushima nuclear disaster (Fujii 2013). Currently, UNESCO has listed 257 traditions it recognises as intangible cultural assets. Several significant traditions are yet to be recognised. Consequently, the Japanese popular cuisine called ‘washoku’ should be included in UNESCO’s list of Intangible Cultural Heritage. This is since this Japanese dietary has been passed on through generations and could disappear unless it is recognised as a significant cultural asset. It represents human creativity and cultural diversity that is yet to receive official recognition from UNESCO. Additionally, even though the Maasai cultural handcrafts skills (such as making of beadworks) have been passed on through generations, should also be documented, as they have been subjected to commercialisation and commoditisation without the informed consent of the Maasai people of Kenya. Internationally, the Maasai name is today used by multinational companies to brand their merchandise, including the Land Rover's Freelander Maasai (Shankar 2010). To conclude, intangible cultural heritage refer to the contemporary, traditional and living expressions. It represents traditions that have been inherited from the past, as well as contemporary practices in rural and urban practices at the same time. Reference List Bortolotto, C 2006, "From Objects to Processes: UNESCO's 'Intangible Cultural Heritage' Journal of Museum Ethnography Vol. 1 No. 19, pp.21-33 Boylan, P 2012, Intangible Cultural Heritage, Education and Museums, UNESCO Observatory RLCCE Fernández-Armesto, Felipe 2011, The world: A history, Pearson International, Ontario Frenierre, J 2008, "Mapping Heritage: A Participatory Technique for Identifying Tangible and Intangible Cultural Heritage," The International Journal of the Inclusive Museum vol. 1 no. 1, pp.97-103 Fujii, Y 2013, "UNESCO designates ‘washoku’ intangible cultural heritage asset," The Asahi Shimbun, viewed 28 July 2014, http://ajw.asahi.com/article/behind_news/social_affairs/AJ201312050050 Shankar, G 2010, "From subject to producer: reframing the indigenous heritage through cultural documentation training," International Journal of Intangible Heritage vol. 5, pp.14-24 UNESCO 2014, What is Intangible Cultural Heritage?, Retrived: Read More

He later argues that while political freedom has been a subject of concern throughout history, it is the search for economic freedom that has been the cause of all chaos. In Fernández-Armesto’s (2011) view, the concept of freedom as capable of enhancing human capability concept can be explained better based on historical analysis of free trade. For instance, the consequences of free trade were detestable. To illustrate this, Fernández-Armesto’s (2011) gives an account of how the European governments believed that in order to avoid poverty, they had to defy the laws of supply and demand, as well as found empires to create markets for their merchandise.

These brought about detestable results as investments overseas was restricted, except for imperial ventures, as competition for the markets that were protected caused wars and waste, as a result inhibiting economic growth. Fernández-Armesto (2011) further outlines that that to avert further damage to the economy, economic thinkers came up with the slogan Laissez-faire, which meant that the market should be given its own freedom. This meant that the market should be left to have free and fair competition.

At the same time, there should be no interference from the legislature in limiting the freedom. In illustrating this, Fernández-Armesto (2011) only intended to give his statement "if you believe in human goodness, you believe in freedom" some reinforcement. By expecting freedom to bring equality, Fernández-Armesto (2011) seeks to be reminiscent of the common humanity and the significance of moral concerns implicit in it. Indeed, such formed a decisive moment in the belief in human goodness as the pathway to economic freedom, leading to emergence of moral philosophers such as Adam Smith who published the book 'The Wealth of Nations".

Fernández-Armesto (2011) illustrates how Adam Smith promoted the law of supply and demand as much penetrative as its affected politics, economy and morality of nations. What Fernández-Armesto (2011) attempts to show here is that belief in human goodness could generate belief in political, economic and social freedom. Indeed, it is based on this premise that Fernández-Armesto (2011) also suggests that "self-interest should be left to serve the common good" (647). It also reinforces the conception that when governments’ regulations limit the market freedom, it means they are also limiting political freedom.

It is also based on this assumption that Fernández-Armesto (2011) illustrates how Adam Smith's book 'The Wealth of Nations' contributed to the American Revolution. While freedom can deliver equality as Adam Smith had claimed, Fernández-Armesto (2011) points out that this may not be necessarily true. However, its points to the fact that historically, by conceptualizing that all men are by nature equal, it suggested that men enjoyed greater forms of freedom compared to the women. Indeed, it is based on this background that Fernández-Armesto (2011) attempts to show that such ideas contributed to the coining of the term feminism, where women are seen to collectively make up a class of society that has been historically oppressed and that deserves some form of emancipation.

In conclusion therefore, The statement ‘if you believe in human goodness, you believe in freedom’ promotes the idea that believing in human capability implies believing in human’s freedom of choices, which in turn improves the overall human well-being, influences social change and enhances individuals’ roles in influencing economic development. Therefore, liberating people promotes goodness, which in turn creates conditions that favour peaceful human coexistence and ultimate economic progress.

            Section B Question B5: Explain what is meant by Intangible Cultural Heritage and give one or more examples that you feel should be listed by UNESCO. Outlining the concept of Intangible Cultural Heritage (ICH) Intangible cultural heritage refers to cultural expressions, such as traditional cultures, popular cultures or folklore, which are practiced or performed in relation to place and with minimal intricate technological effects.

Read More