Roots Tourism; Cruise Tourism; Immaterial Heritage

Costa Crociere annuncia nuovi itinerari esotici in Asia per la stagione invernale 2017/2018, dedicati a tutti gli ospiti europei ed americani. La compagnia Italiana propone nuove crociere che permetteranno di scoprire alcune delle più affascinanti destinazioni della Thailandia, Malesia, e Cambogia, a bordo di Costa Victoria, e del Giappone, Taiwan e Sud Corea con Costa neoRomantica. Massimo Brancaleoni, Senior Vice President World Wide Sales di Costa Crociere, commenta così: " I nostri nuovi itinerari asiatici sono il risultato del dialogo costante con i nostri Ospiti e i nostri partner Agenti di Viaggio. Abbiamo percepito un grande interesse nei confronti di nuove destinazioni esotiche, al quale abbiamo risposto velocemente, per soddisfare le loro esigenze. Siamo sicuri che questi nuovi itinerari sapranno arricchire e diversificare l'offerta delle nostre crociere invernali, e che saranno apprezzati sia dai nostri Ospiti abituali, sia da coloro che non hanno mai provato una crociera. Inoltre, in questo modo diamo ai nostri partner commerciali una gamma di opportunità ancora più ampia da proporre ai loro clienti ". Brancaleoni conclude: " Le crociere sono più popolari che mai, e continuiamo a veder crescere il trend della domanda. Di conseguenza, il nostro impegno è quello di garantire costantemente ai nostri clienti una sempre nuova, vasta ed eccitante gamma di itinerari e destinazioni ". Un anno ricco di grandi novità: prima fra tutte, per l'inverno 2017/18, sarà la rotta impartita da Costa Victoria, per cui dal 6 gennaio al 17 febbraio 2018 la nave partirà ogni sabato da Singapore offrendo due diversi itinerari di una settimana, che possono anche essere combinati in un'incredibile vacanza di due settimane. Il primo itinerario offrirà agli Ospiti Costa l'opportunità di scoprire la splendida isola di Koh Samui, Thailandia, con alcune delle più famose spiagge del paese, e la capitale Bangkok, dove la nave sosterà due giorni prima di far tappa a Sihanoukville, Cambogia. Il secondo itinerario comprende invece Kuala Lumpur e l'isola di Langkawi, in Malesia, una sosta di due giorni a Phuket, Thailandia, prima di ritornare in Malesia, con Penang e Malacca.

This paper will provide an overview of the fundamental changes that the cruise ship business has undergone with the emergence of capitalist globalization and in the context of the Caribbean region. Rising profits and investments in tourism during the later decades of the 20th century and into the 21st century have been an important part of the globalizing economy. This has been a consequence of both the major technological and organizational developments of global capitalism, but also, and most importantly, of the global system's changing social and class relations. The shifting social relations and productive activities that undergird the cruise ship business have meant gains for some involved, most especially, transnational capitalists, and exploitative and contradictory dynamics for many others. Annually millions of tourists from high consuming sectors worldwide partake in brief holiday escapes aboard cruise ship vessels. At the same time, the cruise ship business has become an oligopoly, controlled by a handful of large companies, that has driven many competitors out of business or acquiried them. Labor in the business has become more flexibilized, with low-wage workers (from a variety of nationalities) whose activities are increasingly standardized, monitored and micro-managed. While moving away from indicative development planning (with an eye to national goals), state policymakers in the Caribbean, for their own social reproduction, increasingly promote the interests of transnational capital such as with the cruise ship business. Importantly, labor and environmental protections have been stymied as the cruise ship companies, adept at public relations and skirting regulations, remain largely unaccountable.

This paper examines the overlaps between human beings and features of the urban landscape of Salvador, Bahia's Pelourinho Historical Center in order to focus on the specific property regimes and assumptions about nature/culture and material/immaterial divides that gird UNESCO heritage and associated political programs today

Social scientists typically treat policing as repressive and historical centers as impoverished imitations of unmarked social relations. Yet in Salvador, Brazil’s Pelourinho Historical Center, police attempts to discipline both tourists and working-class residents, together with these officers’ violent support of attempts to separate people from their practices memorialized as public culture, generate perforations or folds in the musealized landscape. These structures of feeling support the neighborhood’s aura of rooted authenticity. In this way they punctuate, and thus veil, the heritage zone’s fraught
construction and support the ideological goals of Bahia’s cultural heritage bureaucracy that claims to safeguard humankind’s shared legacies. This emphasis on the productivity
of policing is not to argue that such spaces are bona fide tokens of Brazilian pasts or popular vitality, but to suggest the importance of policing in animating supposedly homogeneous spaces

The present paper discusses the importance of immaterial heritage in the contemporary world and its preservation and transmission using AR techniques. A special case of immaterial heritage is represented by traditional technologies, currently undergoing rapid extinction all around the world.
One case study presents a series of educational experiments with mobile-learning carried out by the authors in Vadastra village, in southern Romania (project Time Maps – PN II IDEI). Here, with the help of experimental archaeology, technologies such as weaving, ceramics and glass making were recreated under the form of digital films, which were later mixed with VR reconstructions of the ancient geographical and architectural contexts to allow the viewer’s immersion into the cultural formative contexts of the immaterial heritage. The educational results of this IT experiment suggest that AR techniques and mobile-learning can be successfully used to preserve and transmit the immaterial heritage.

Abdelmajid Arrif, La place Jamaâ Lafna, lieu patrimonial d’une oralité inventive, intervention au colloque international La réinvention du « lien » en Méditerranée. Figures, formes, métamorphoses, ANR Imasud « Suds imaginaires, imaginaires des Suds : héritages, mémoires et patrimoine en Méditerranée », Marrakech 1-3 mars 2011 (à paraître).

Présentation :

La place Jamaa Lafna fût décrétée en 2000 « patrimoine orale mondial ». La richesse de la culture orale qui s'y déploie en cercles fut reconnue et défendue par Juan Goytissolo dans un article paru dans le Monde diplomatique.
L'oralité qui s'offre la place Jamaa Lafna comme lieu de performance et de spectacles et s'offre aux touristes, marocains ou étrangers, et aux passionnés de la halqa est par définition fragile, évanescente, se réalisant dans la performance même de l'acte hlayqi et n'existe pas en dehors même du cercle de l'énonciation et de la réception.
Elle puise dans l'exercice quotidien d'une improvisation réglée sur un socle culturel enraciné dont elle varie les motifs, le tissage, les mots... chaque jour au coucher du soleil.
L'oralité patrimonialisée ! Quelle fiction ! Quel malentendu ! La patrimonialisation serait-elle une pollution sacrée qui donne sa bénédiction aux manifestations immatérielles d'une société et en assure par, incantation, la pérennité ? A voir...
Malentendu au centre des interactions qui se déroulent sur la scène de Jamaa Lafna ; malentendu sur la nature de ce patrimoine oral et sur la culture populaire qui lui est associée ; malentendu sur les temporalités dont participe cette oralité.
Malentendu sur le rôle de cette place : Jamaa Lafna, lieu de la clochardiation culturelle aux temps de la mondialisation ? Cours des miracles de la modernité paradoxale et éprouvante du Maroc ? Lieu de spectacle, comme on parle de spectacle de rue en France ? Ou bien lieu privilégié de transmission, consciente ou inconsciente, d'une culture orale menacée d'extinction ? Lieu d'exercice patrimonialisant de quelques lettrés nostalgiques d'un temps révolu où les hlayqia ont nourri leur imaginaire de merveilleux ?
Ou bien Jamaa Lafna serait-il tout cela, agrégeant en mouvement collectif des intentions disjointes, conjoncturelles et individuelles vers cet objectif « noble » : transmettre et perpétuer oralement un patrimoine à dimension universelle ?
Abdelmajid Arrif

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