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By Kristin Kuutma (auth.), Lourdes Arizpe, Cristina Amescua (eds.)

A decade after the approval of the UNESCO 2003 conference for the Safeguarding of Intangible Cultural historical past (ICH), the idea that has won large popularity on the neighborhood, nationwide and foreign degrees. groups are spotting and celebrating their Intangible history; governments are devoting vital efforts to the development of nationwide inventories; and anthropologists and execs from assorted disciplines are forming a brand new box of research. the 10 chapters of this ebook comprise the peer-reviewed papers of the 1st making plans assembly of the overseas Social technology Council’s fee on study on ICH, which used to be held on the Centro neighborhood de Investigaciones Multidisciplinarias (UNAM) in Cuernavaca, Mexico in 2012. The papers are in accordance with fieldwork and direct involvement in assessing and reconceptualizing the results of the UNESCO conference. The record in Appendix 1 highlights the details raised through the sessions.

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More specifically, anthropology’s global ambition and its exact knowledge of microspheres, of local groups and places, is now urgently needed to reassess a process of maldevelopment and globalization that has created extremes of wealth and access, of exclusion and violence. Interestingly, while anthropologists have been highly critical of many of the foundational concepts of their discipline—including the concepts of ‘culture’, ‘civilization’, ‘community’, ‘indigenous’ and so on—it is highly significant that recent political ideologies, for example in the discursive form of ‘multiculturalism’ or the ‘clash of civilizations’, have not hesitated to reify culture and to revive many of the terms that anthropology had discarded precisely because they obscure, rather than illuminate, cultural processes.

Arantes activities and social groups, and exclude others, often generating within communities expectations that are not always fulfilled. Furthermore, they are usually conducted in circumstances that frequently do not contribute to reaching academically desirable levels of ethnographic density. They can therefore be grounded in doubtful interpretations about the cultural meanings enrooted in the social practices that they aim to nurture. (3) Safeguarding can be interpreted as a mechanism through which the cultural elements of everyday life are assigned patrimonial value and so transformed into meta-cultural realities; in other words, they become official representations of current representations and practices.

Although the national official date of Independence Day is 15 September, the Simulacro in Chilacachapa takes place on 8 October. When I asked why it is held on that date, it was explained me that in this way people from other villages could come to their celebration. Indeed, the celebration of Independence is held in the municipal town 32 L. Arizpe on 15 September; in Machito de las Flores on 28 September; in Apipilulco on 22–26 September, in Apetlanca on 18–20 October, and so on. This pattern is very similar to that of at least the Mexica (Aztec) empire in pre-Hispanic times.

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