now what happens is that when we a happy end of the week or the color team gather to deliberate and have fun with the color guns depict our social set up. for instance, we have fishermen, you will see one done. so depicted people bringing the fish is getting the fish cooking the fish. another done with the pick. since we our simple for doing it to depict people have to think of pounding. you know, i'm turning into something new. we are very happy that you never go out, come on board to try and promote the present vision of our culture. i think in this way, none of our cultural activities, i'm not tradition, will you know, just ah,

they're watching l 0. the headlines this, our police in the chinese city of shanghai are cracking down on protesters were demanding the cove in 1900 locked downs. and security forces are on the streets across china, trying to put an end to the 4th consecutive day of where protests against the government pandemic response, sir. oh, ashura, i feel that is a heavy burden, but i didn't think this many people would come. i always thought that in china's county society, there aren't the conditions to organize something like this. because as everyone knows in the past few years, our freedom of speech to various ways we express ourselves are all being blogs. i didn't think that there would be a day when we can come together on the street to express our demands. i think chinese people struggle to get feet and still has a long road to go. we don't have a set way to go. we need

a more complete action plan. some all the security forces have ended a siege by al chabad fighter. is that a hotel in the capital that lasted nearly a day? at least 9 people were killed. after gunmen stormed the villa rose hotel in mogadishu, east african leaders have been meeting in nairobi to discuss how to restore peace in the democratic republic of congo. but the em $23.00 rebel group that is widely believed to be backed by rolanda isn't taking part. the fighters have taken large areas of land in the east, forcing hundreds of thousands of people to flee. tortilla has resumed airstrikes against kurdish fighters in northern syria on sunday. jets bombed areas control by the y p g. a kurdish group linked to the p k. k, which turkey considers a terror organization. and gonna has stunned south korea 3 to, to register their 1st wind in the world cup west african nations scored twice before halftime south korea. then made a strong come back in the 2nd half scoring twice themselves, but down as 82nd minute goal field. se,

in the 1st game of the world cup on monday, get cameroon, made an incredible come back against serbia. the game ended 3 all after vincent abu bakar scored twice stunning serbia. the eastern european had method to quit goals just before halftime, falling them up with a 3rd early in the 2nd. and those your headlines on al jazeera up next insight story. ah. how could culture be best preserved? the united nations as holding meetings to discuss how to preserve and promote ancient cultures for around the world, from falconry to zambian dance and truffle hunting, to sing a pause hawker cops,

traditions are being considered for inclusion on the intangible cultural heritage list. so how could it ensure such practices survive for generations to come? this is inside story. ah hello, welcome to the program. i'm adrian finnegan. unesco is meeting and morocco to consider $56.00 nominations for inclusion on a list of what it calls intangible cultural harris, which the un agency aims to both protect and promote cultural practices, to prevent them being lost to history. the list includes entries like full camry, the 4000 year old art of training and flying full cans. practiced in 2000 countries

around the world. or milan always collection of traditional dances. this year, it's looking for financial support to help to preserve them. food is also on the list, whole cook, astronomy and singapore. that's a major collection of community dining and colored activities in multicultural, urban areas or dance, ecuador prusio song, and poetry is being considered. it's an up but fuses, indigenous music and complex universe like football and zambia maintains a tradition that's typical of what you anesco wants to highlight. its traditional khalilah dance team is among many nobodies that have in short distance me. my number is my son coach. i'm the director of the dance team that is there we see a new role. well, we adore our cataract tributaries from,

with their significance of their color. le dance is celebratory. done every trip don't calla guntee, and we have 5 just dump amongst the people on this trip up from the same plan over there. and that is verizon, right? it's only common amongst these people. now what happens is that when we happen, i turned over the weekend or the color la cream got to philip red and have fun with the color gun depicts our social set up. for instance, we officially and you will see one done. so depict people bringing the fish and getting the fish cooking the fish another done with the pick. since we our simple for doing it to depict people having to think of

being you know, i'm attending into something new. we are very happy that you never go out, come on board to try and promote the present vision of our culture. i think in this way, none of our cultural activities. i'm not sure edition will. you know, just the so let's bring it our guests for today's discussion from parents, we're joined by juliet hopkins associates program specialist with us goes living heritage cultural sector from lagos, smallwood, a writer, arts editor and cultural activist. and also in paris. karen archer, the deputy director of the french heritage society. welcome to you all juliet. let's start with you. what exactly constitutes a tangible, cultural heritage. why is it important to protect them and how do you go about

doing so? i everyone and thanks for your question. think of having me say it's a pleasure to be here. so intangible, her issue is different to tangible heritage in a number of important ways of call us on the one hand where gaming with physical sites and objects. and on the other hand, when referring to cultural practices, an expression that communities puzzled and from generation to generation and form part about cultural tradition. but the 2nd important difference i would say is in the approach to safeguarding itself and how we got it. so in tangible, cultural heritage is very much a live community. it's not fixed in the past. but what's important interest idea of intergenerational transmission. so it has a continued social function and cultural me, meaningful community. and it's something we like to say, everyone has, it's relevant to everyday life and shape identity,

how we understand how we understand each other and how we understand the world around us more generally. and it's new, sent this dynamic nature of intangible, cultural heritage, which is really important to remember is extremely important terms of how each generation does their own cultural heritage to respond to the going needs a reality that they have. so how do we go about safeguarding which is the 2nd part of the question and part of so the 2003 can mentioned, they've got an intangible cultural heritage is an international instrument which is aiming at safeguarding, as her teacher came in to listen to the extent of celebrating 20th anniversary and its purpose as the foreign and the convention is called this heritage. raise awareness about it in respect for it and provide for international cooperation between state what space got it. and i wanted to underline aspect about promoting

respect for the diversity of intangible, her teacher, which is what the convention sets out to do. and it's also about in that way, learning respect, other people's ways. it lives for each other in all of our similarities and differences. marwood in lagos, tell us about your work concerning the protection of intangible cultural heritage and in my written ij area of what you see as the main threats to this heritage there. oh yes, i am very happy to be here. thank you to everyone and yes, i've worked as a journalist editor, i've done curatorial work in places like the it will show will show secret grove which is a unesco world heritage site. and i've also visited other places and the threads especially increasingly has to do with that to call our leadership and

a lot of our policy gaps which don't put that at these places. so they are sure so ball support grove in, in the south west part of nigeria for instance, is so crucial to the community, to the history of the people, to the founding of the town. and is the center for it was the most festival, the osho festival, which takes place annually almost every year. but now that place is actually threatened in terms of the environment by any gold mining that is rampant in towns along the route of the river because they're sociable. a separate group has as it some hot, the secret river or shown, which is also tied to the beliefs of the people to the history and, and, and all of that and all, not just one idea,

but all the way the diaspora people in brazil, cuba part of the united states, for instance, come to this place as a commemoration of identity and belong again and ancestral ties. and because of the illegal mind me, the water is being polluted at. this is water, for instance, the people that the adherents of the goddess believe has healing powers. they call it hub a hubble a mixed up with them. but when it's polluted with, all of these are metals and the hollow, the characterization, everything changes. so that is a real threat and so there is the need definitely to continue to safeguard places like that. i mean, last year for instance, i visited, historical sites are in your state here in nigeria are which it, it,

it's like same like parts of role been endangered by decertification and artifacts being destroyed. i mean from these artifacts that you actually understand the tradition of the people, the songs, the, the stories are the beliefs of the people and how. d that ties from the previous generations. so even challenges that we're facing today. we're definitely fascinating. karnataka and parachute the deputy director of the french heritage society. tell us about the work of your society than in protecting the cultural heritage, the intangible cultural heritage of france. yes. well, thank you, i'm very pleased to be with you today as well. we deal both in tangible and intangible. we raced funds to protect the historic monuments though for the restoration the preservation. i have threat parkson gardens as well. but touching

back on what the previous speakers said, there's also an intangible quality because there's the transmission. you can consider perhaps the, the, the bricks and stones as the, as the framework. it's the testimony of past civilizations, of craftsman of artisans was come before us. but there's also kind of a living heritage to transmit this today, not only to restore it, but to give a vocation to these monuments so that they're living so that they're open to the public. and also the question of parks and gardens is very important now as well, which also has a role to play in a sustainable development in. but biodiversity. and of course, with the restoration in carrying non traditional crafts, which are in france. what we call also gets him when vivo, so living heritage, which are the skills that are transmitted from generation to generation slow. a

juliet a one quick question, a just want to come back to pinning down what constituted, tangible, cultural heritage. what about dying languages and religions? are they eligible for protection of what happens in the case of controversial cultural practices? are they still considered for inclusion? the question, thank you for the questions and the question on languages and religions. now this is discussed a lot in the beginning of the convention in the drafting of the text itself. and with regard to languages and we, it is not a language itself that is defined as in tangible cocoa heritage in the convention on the article to but it's how it was related to these are all expressions of these practices. so we see language as a vehicle of the tangible, cultural heritage. so it's a way that it can be transmitted to generation to generation in terms of religions,

of course, or a very many different aspects of intangible, cultural heritage that are related to organized religion. they might be particular social practices or ritual which come from, you know, religious traditions and origins, but religion in an, in organized religion itself does not fall under the convention definition of intentional cultural heritage. now in terms when it comes to kind of more controversial elements or inscription. and again, if we go back to the article to it states that all intangible, cultural heritage, falling under this convention must be in line with international human rights instruments. so any practice or tradition which might not be aligned or might conflict with such international instruments does not fall under the definition of intangible co heritage in the 2000. and 3 convention juliet,

what does it mean then for a community? when a practice is given, unesco intangible, cultural heritage status and, and does that status have a role to play in, in bringing disparate communities together? and that's a very good question. just to go back to be the lives of the convention or how it is recognized as in tangible, cultural heritage. so we have to let the representative list of intangible, cultural heritage. and this is made up of elements in tangible, cultural heritage that demonstrate the diversity of the heritage and that help right when it's of it's important. and then the 2nd one is in the urgent safeguarding list. and this is a list which is about intangible cultural heritage. that is a dentist particularly at risk. and the purpose of basically is to mobilize

international awareness around the elements in danger of gives, appearing, and in charge to introduce specific actions and plans to address the threat. so this might be in designing promotion programs or education programs around the element in creating particular policy environment, which would help them survive. so to the community themselves, inscription one of these and this can bring a lot of awareness to their intangible cultural heritage. bring greater recognition, it can help kind of burst international recognition around this element and provide the frameworks for introducing the safeguarding times and action. okay. yeah, melora, we should remember that it's not an end in itself. so it's really the start of the launch pad full. so that they've got an action between the states and communities of each generation menorah. one of the things that interests me about about the

list that we're talking about here is, is, is that the shift that has been towards more environmental concerns. recently, you talked about about the pollution coming from these legal mines. how much of your work ben, directly concerns the environment. and have you noticed this the shift towards protecting the environment in when considering intangible, cultural heritage? indeed, indeed, i loved the phrase used by the speaker in paris, a living heritage. and there are social book that i mentioned, for instance, is a place where a live in heritage is in practice as we get through the songs through the practices and are all the people that and so many communities come in to this place and just keeping it alive every day and it is threatened by the environment. and by the, the, i nonchalance of persons authority who don't basically take

seriously these threats to these places. so for that there are mental pollution and also not just a threat to the site immediately, but also to the water which they the people pain and drink and all of that the holy water, so to speak. and then this river, i actually flows through so many, often 2030 different power and community. so it's a threat to a lot of people and to their relationship to history as represented by this site. so increasingly, environment is a concern and they need internationally to, to have basically a cohesive, her message about what national governments should be doing to complement the

efforts of an organization such as units before instance and also for activists on the ground. and like i had mentioned also the other side desertification are illegal, whole industry ah, heritage trees being failed in both places where people and songs and beliefs and all of that have tried and where are not just art is and to this. but also archaeologists are trying to piece together the, the history of the people and the buttress of. busy ah, in time to build a heritage is the last year i was a kid who in the republic of been with a neighboring country to nigeria here to observe the collect debt performance, which it's a masked play. gallaudet lee and it and come in. it's a, it's you not be recognized as an intangible heritage by unesco. and it includes the

article performance, which when you sit in action, you realize that this is a, yeah, go tradition, which does not stem from the western plantation. it is of the people and you see community cohesion and the more of the special on the people working with other people see themselves. and i have had, i had to go from nigeria to go and see it in the republic of, in a well, big and gala that is applied to some of the you about it when most you lie in anterior. but because we do not have that kind of products that are protection for gala does say in nigeria, for instance, it is preserved in a, in a more potent form in k 2. and i have to go there to go and see. but if we have more protection, then we can have these in tangible heritage be really impractical in, in lives, our community. karen archer in paris. yes. it's wonderful to, to be able to,

to protect this cultural heritage. and it's the right thing to do. but how much does it cost on and on who pays? i mean they're, they're in france and the country seems particularly passionate about certain aspects of it. it's cultural house is too heavy. and the problem finding donors that they're in front of you pass more fortunate in france than elsewhere in the world. well it's, it's a mixed system. because traditionally, france has been a very centralized country in terms of culture, in terms of historic monuments in that. but that is changing and they're quoting more along the anglo saxon model. now typically, typically with incentives like in the united states for private domes. so there is still state aid quite an important amount of state aid. but there's a mixture of private donors, of foundations, of companies that are interested in heritage as well. and as far as french heritage

society is concerned, we have, we were actually found into, to help incite american donors to at g. i give to france to maintain its cultural heritage and in the united states is model of giving and tax deductibility and favorable laws. um is, is very much the norm. and i think that they practice much more in france as well, in a way because it's so expensive. so the government has to find other ways they're trying it to incentivize private donors and even individuals as well, with things like crowd funding on where everyone can feel that they have a stake in preserving their heritage. they can, they can be invested in the monuments, they choose to support, and it's not just for an elite, and it's not removed from their everyday lives. juliette, one of the main threats to intangible cultural heritage and to what extent does it

rely? does the protection of it rely upon international cooperation? thanks for the question. so in something the main threat to enjoyable cultural her very we see a lot of issues around younger generation, perhaps losing interest in the heritage or issues around rural migration. as i mentioned before, there might be threats relating to issues around changing the environment by diversity. last which for instance, there might be a particular material from the environment that may be needed in a practice. and you know, that might not be available anymore. but that's not to say that the entire heritage will necessarily do the peer because we also have to recognize the adaptive capacity of the ability of community to adapt their practices to the changing

environment. they might replace that material with another material. we could still have significance to those communities. and international cooperation can play very important role in raising awareness of those strips and kind of gathering international support around them to take action in terms of developing specific safeguarding plans to address julia, i can understand the need to protect inherited cultural traditions, but why the sco considered important to protect contemporary practices as well. so contemporary practices there is when i, when i mentioned that it's, you know, a living heritage has significant. the community is being practices are passed down from generation to generation. but that's not to say to suck in the past so that they're proven in the past. and communities can to adapt to the changing needs of

situation so that it continues to have relevance in the line. and that's a very important kind of notion in the convention, and it's different to these discourses around protection and preservation of heritage. because we understand that heritage is not frozen in time, but continues to evolve with generations. and that's how we can say that it can contribute to some of these contemporary issues. and it can also be innovative in nature, in providing new information to some of these challenges around climate change adoption, disastrous reduction, and things like that. that has been a fascinating discussion the, i'm afraid we must end. thank you all for being with a student, hopkins in paris, man, or would it leg us? and karen archer, also in paris and thank you for watching. don't forget, you can see the program again anytime just by visiting the website,

where it al jazeera dot com. and for the discussion, join us facebook page. that's facebook dot com forward slash ha inside story. and you can join the conversation on twitter handle at a inside story for be a 3 and again, and the team here at doha, thanks for watching. we'll see you again, bye for the ah ah, with

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