By Mike Robinson, Helaine Silverman
This quantity is predicated at the reputation that background is well known and pop culture is now effortlessly remodeled into background whose meanings and myths reshape social existence and political and financial realities in addition to re-make “tradition.” The papers during this quantity think about: What does well known history seem like? To whom does it communicate? Is it energetic in dissolving category and cultural obstacles or simply in reproducing new ones? How do societies deal with a background that's fluid, instant and that straddles extremes of significant clash and hedonistic frivolity? When/under what conditions is the production and expression of latest cultural types – pop culture – able to being reworked into heritage?.
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Additional info for Encounters with Popular Pasts: Cultural Heritage and Popular Culture
The 2008 exhumation, and subsequent 15-month exhibition ( ostensione), were extremely controversial. Devotees—particularly those who had met him, or who made multiple trips to visit his tomb—complained that the friars were trying to commodify his tomb to make it a tourist site (see Di Giovine 2012b; cf. De Lutiis 1973; Margry 2002). A faction even sued the friars in Italian court for desecrating the body. They also feared—correctly, it turns out—that the friars were going to 34 M. A. Di Giovine move his body to a new mega-church built by internationally renowned architect Renzo Piano next door.
1981). Tradition. Chicago: University of Chicago Press. Silverman, H. (1990). Beyond the Pampa: The geoglyphs of the valleys of Nazca. National Geographic Research, 6(4), 435–356. Silverman, H. (2005). Embodied heritage, identity politics and tourism. Anthropology and Humanism, 30(2), 141–155. Silverman, H. (2011). Border wars: The ongoing temple dispute between Thailand and Cambodia and UNESCO’s world heritage list. International Journal of Heritage Studies, 17(1), 1–21. Silverman, H. ). Contemporary authenticity in the historic district of Cuzco, Peru: Intersections of heritage and tourism in a world heritage city.
Ideally, the brand can be sustained in the face of domestic and foreign examination. It can deliver on what it promises. Silverman argues that when a nation’s people are mobilized in support of the brand, when they affiliate themselves with the brand’s message, when there is popular buy-in, when the brand taps into the prevailing zeitgeist, then the brand becomes iconic in the country and amazing things can happen. 3) so as to generate a performative and embodied pride of self as a member of this imagined community.