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This paper proposes to analyse the role that heritage can play in achieving gender equality and empowering all women and girls (Goal 5). According to Agenda 2030, its implementation constitutes a transversal tool for the development of the rest of Sustainable Development Goals. The social model that emerges in the Modern State is based on the segregation between the public and private spheres, a dogma already discussed by Lefebvre’s ‘right to the city’ or Arendt’s transversal reading of the urban sphere. It prioritises justice and duty over care and responsibility, functions that have been carried out separately by men and women since then. This fact has profited from particular relevance in urban planning, seeking to favour economically productive systems, instead of enabling tasks linked to daily life, reproduction function or care of dependent people. Urban development, exclusively understood from an economic perspective, can also lead to a significant decrease in cultural diversity and, consequently, to gender inequalities. From a heritage perspective, this fact has resulted in undervaluing the women’s role both in heritage discourses and in their construction. Though it has also caused most of the activities are linked to the private sphere, as well as the architectures that support it, they have also been excluded from the legal preservation processes, lacking social recognition. Following the guide ‘Women in the intangible heritage of Andalusia’, the study deals with three fundamental cultural expressions: gastronomy (Pujerra, Malaga), music (Ubrique, Cadiz) and handicrafts (Puebla de Guzman and Hinojos, Huelva).

How do videos, movies and documentaries dedicated to indigenous communities transform the media landscape of South Asia? Based on extensive original research, this book examines how in South Asia popular music videos, activist political clips, movies and documentaries about, by and for indigenous communities take on radically new significances. Media, Indigeneity and Nation in South Asia shows how in the portrayal of indigenous groups by both ‘insiders’ and ‘outsiders’ imaginations of indigeneity and nation become increasingly interlinked. Indigenous groups, typically marginal to the nation, are at the same time part of mainstream polities and cultures. Drawing on perspectives from media studies and visual anthropology, this book compares and contrasts the situation in South Asia with indigeneity globally.

There is a new interest in the study of Asia's borderlands, based on a sense that state-centered views hamper our understanding of social dynamics in broader regional fields. Of course, most studie...

Ever since video elicitation became feasible as a research tool, in the mid‐seventies, it has been applied in numerous research projects. So far, the technique has mainly been used to enhance anthropologists’ understanding of complex events. Conducting feedback research with the ethnographic video film Teyyam, The Annual Visit of the God Vishnumurti, an attempt has been made to go beyond such an application. Screening this film for the very people whose Teyyam ritual it shows, the endeavor has been to explore how the technique can be used for participants to scrutinize the anthropologists’ “model” of their ritual. This not only resulted in the voicing of diverse opinions concerning the construction of the film as a whole, but also led to extensive discussions regarding often hitherto hardly noticed events.

This volume encompasses twelve excellent essays, each based on original ethnographic research, that explore the impact of borders on the everyday lives of people living along or in the vicinity of ...

This essay draws on ethnographic research that he has conducted in the Garo Hills. It questions the assumption that Christianity saved the Garo from barbarism; accordingly, conversion represents nothing less than a watershed event. Even though conversion to Christianity has had a great impact on the Garo, the author argues that conversion is best seen in terms of cultural continuity than as a rupture with the past. In Northeast India, Christianity is perceived as a 'European' religion, as it was initially spread during the colonial era by white missionaries. The chapter focuses on how religious conversion has changed Garo perspectives on traditional religion. The author argues that stress on belief, does not so much derive from conscious choice, which missionary narratives uphold as the only true measure for conversion. Based on ethnographic analysis, he further argues that - at least for the Garo - Eaton's thesis does not hold. Keywords:Christianity; Eaton's thesis; European religion; Garo Hills; Northeast India