Preserving Cultural Heritage Quotes

The deepest problems of modern life derive from the claim of the individual to preserve the autonomy and individuality of his existence in the face of overwhelming social forces, of historical heritage, of external culture, and of the technique of life.

Civilizations are the generations of the racial soul. As family-rearing, and then writing, bound the generations together, handing down the lore of the dying to the young, so print and commerce and a thousand ways of communication may bind the civilizations together, and preserve for future cultures all that is of value for them in our own. Let us, before we die, gather up our heritage, and offer it to our children.

The government labels the haenyeo a cultural heritage treasure—something dying out that must be preserved, if only in memory. How does it feel to be the last of the last?” If they’re academics, they’ll want to talk about Jeju’s matrifocal culture, explaining, “It’s not a matriarchy. Rather, it’s a society focused on women.

The modern world seems to have no notion of preserving different things side by side, of allowing its proper and proportionate place to each, of saving the whole varied heritage of culture. It has no notion except that of simplifying something by destroying nearly everything.

The world must work unitedly on every humanitarian crisis of chaos, uncertainty and fear to preserve the human rights, integrity, freedoms and cultural heritage with utmost care and sensitivity.

What writer Audre Lorde says to black men and women is true for all of us: "If we do not define ourselves, we will be defined by others for their use and to our detriment." Our country and perhaps all human history is a pattern of oppression, repression, suppression, subjugation. Racism is part of our heritage, reminding us that not all aspects of a culture should be preserved.

The Public School, then, was right to eject a child who did not learn. Because what the child was learning was not merely facts or the basis of a money-making or even useful career. It went much deeper. The child learned that certain things in the culture around him were worth preserving at any cost. His values were fused with some objective human enterprise. And so he himself became a part of the tradition handed down to him; he maintained his heritage during his lifetime and even improved on it. He cared.

Overtaken by demographic transformation and two generations of socio-geographic mobility, France’s once-seamless history seemed set to disappear from national memory altogether. The anxiety of loss had two effects. One was an increase in the range of the official patrimoine, the publicly espoused body of monuments and artifacts stamped ‘heritage’ by the authority of the state. In 1988, at the behest of Mitterrand’s Culture Minister Jack Lang, the list of officially protected items in the patrimoine culturel of “France—previously restricted to UNESCO-style heirlooms such as the Pont du Gard near Nîmes, or Philip the Bold’s ramparts at Aigues-Mortes—was dramatically enlarged. It is revealing of the approach taken by Lang and his successors that among France’s new ‘heritage sites’ was the crumbling façade of the Hôtel du Nord on Paris’s Quai de Jemappes: an avowedly nostalgic homage to Marcel Carné’s 1938 film classic of that name. But Carné shot that movie entirely in a studio. So the preservation of a building (or the façade of a building) which never even appeared in the film could be seen—according to taste—either as a subtle French exercise in post-modern irony, or else as symptomatic of the unavoidably bogus nature of any memory when subjected thus to official taxidermy.

Who can unravel destiny in the unpredictable twists of fate? I for one cannot, but I can say that I have clearly lived a life of purpose: to help secure the future of my ancient people who suffered so much and have contributed so much to humanity. This mission will continue to inspire me until the end of my days. I have been privileged to be guided by extraordinary parents, to be supported by a loving family, and to represent so many who shared my vision and followed me with open hearts through the turbulence of political life. But is there truly such a thing as a life of purpose? Every age has its Ecclesiastes and Lucretius, who tell us that all is ephemeral. “Vanity of vanity, all is vanity,”1 says the Bible. “What profit hath a man of all his labor which he hath taken under the sun?”2 Toward the end of his life, Will Durant, one of my favorite authors and a great admirer of the Jewish people, tried to comfort humanity by noting the value of human achievements, however temporary: We need not fret about the future… Never was our heritage of civilization and culture so secure, and never was it half so rich. We may do our little share to augment it and transmit it, confident that time will wear away chiefly the dross of it, and that what is finally fair and worthy in it will be preserved, to illuminate many generations.3 Durant was right. The rebirth of Israel is a miracle of faith and history. The Book of Samuel says, “The eternity of Israel will not falter.” Throughout our journey, including in the tempests and upheavals of modern times, this has held true. The People of Israel Live!

Sometimes what-if fantasies are useful. Imagine that the entirety of Western civilisation’s coding for computer systems or prints of all films ever made or all copies of Shakespeare and the Bible and the Qur’an were encrypted and held on one tablet device. And if that tablet was lost, stolen, burnt or corrupted, then our knowledge, use and understanding of that content, those words and ideas, would be gone for ever – only, perhaps, lingering in the minds of a very few men of memory whose job it had been to keep ideas alive. This little thought-experiment can help us to comprehend the totemic power of manuscripts. This is the great weight of responsibility for the past, the present and the future that the manuscripts of Constantinople carried. Much of our global cultural heritage – philosophies, dramas, epic poems – survive only because they were preserved in the city’s libraries and scriptoria. Just as Alexandria and Pergamon too had amassed vast libraries, Constantinople understood that a physical accumulation of knowledge worked as a lode-stone – drawing in respect, talent and sheer awe. These texts contained both the possibilities and the fact of empire and had a quasi-magical status. This was a time when the written word was considered so potent – and so precious – that documents were thought to be objects with spiritual significance. (...) It was in Constantinople that the book review was invented. Scholars seem to have had access to books within a proto-lending-library system, and there were substantial libraries within the city walls. Thanks to Constantinople, we have the oldest complete manuscript of the Iliad, Aeschylus’ dramas Agamemnon and Eumenides, and the works of Sophocles and Pindar. Fascinating scholia in the margins correct and improve: plucking work from the page ‘useful for the reader . . . not just the learned’, as one Byzantine scholar put it. These were texts that were turned into manuals for contemporary living.

With the increasing recognition of Jews as the parasitic germs of these diseases, state after state was forced in the last years to take a position on this fateful question for nations. Imbued with the instinct of self-preservation, they had to take those measures which were suited to protect for good their own people against this international poison. Even if Bolshevik Russia is the concrete product of this Jewish infection, one should not forget that democratic capitalism creates the conditions for it. In this way, the Jews prepare what the same Jews execute in the second stage of this process. In the first stage, they deprive the majority of men of their rights and reduce them to helpless slaves. Or, as they themselves put it, they make them expropriated proletarians in order to spur them on, as a fanaticized mob, to destroy the foundations of their state. Later, this is followed by the extermination of their own national intelligentsia, and finally by the elimination of all cultural foundations that, as a thousand-year-old heritage, could provide these people with their inner worth or serve as a warning to the future. What remains after that is the beast in man and a Jewish class that, as parasites in leadership positions, will in the end destroy the fertile soil on which it thrives. On this process-which according to Mommsen results in the Jewish engineered decomposition of people and states-the young, awakening Europe has now declared war. Proud and honorable people in other parts of the world have allied themselves to it. They will be joined by hundreds of millions of oppressed men who, irrespective of how their present leaders may view this, will one day break their chains. The end of these liars will come, liars who claim to protect the world against a threatening domination but who actually only seek to save their own world-rule. We are now in the midst of this mighty, truly historic awakening of the people, partly as leading, acting, or performing men. On the one side stand the men of the democracies that form the heart of Jewish capitalism, with their whole dead weight of dusty theories of state, their parliamentary corruption, their outdated social order, their Jewish brain trusts, their Jewish newspapers, stock exchanges, and banks-a combination, a mix of political and economic racketeers of the worst sort; on their side, there is the Bolshevik state, that is, that number of brutish men over whom the Jew, as in the Soviet Union, wields his bloody whip. And on the other side stand those nations who fight for their freedom and independence, for the securing of their people’s daily bread. Adolf Hitler – speech to the Reichstag April 26, 1942

Assimilation: The Ideal and the Reality By B. A. Nelson, Ph.D Milton M. Gordon, in his Assimilation in American Life: The Role of Race, Religion, and National Origins, has defined three discrete stages in the development of this concept. The ideal of “Anglo-conformity,” which “demanded the complete renunciation of the immigrant’s ancestral culture in favor of the behavior and values of the Anglo-Saxon core group” prevailed almost until the end of the nineteenth century. It was superseded in the following two decades by the “melting pot” ideal, which heralded “a biological merger of the Anglo-Saxon peoples with other immigrant groups and a blending of their respective cultures into a new indigenous American type.” During the 1920s, the ideal of ”cultural pluralism” came into vogue, postulating “the preservation of the communal life and significant portions of the culture of the later immigrant groups within the context of American citizenship and political and economic integration into American society.” … total and widespread acceptance of “Anglo-conformity” would be an impossible anachronism in the 1980s, when the majority of the nation’s immigrants come from Third World nations. Despite the glaring contradiction between the ideal of “Anglo-conformity” and the reality of contemporary immigration, one aspect of “Anglo-conformity” does, however, linger on as a phantom “residue,” much like the whiff of scent which remains in a long-emptied bottle. Although both leaders and the led know that “Anglo-conformity” has become an impossible ideal, both retain this one notion that has become a perennial source of solace whenever anyone dares to suggest that future immigration might challenge and deny the national premise of e pluribus unum. … This notion assures those who believe in it that, even if the “Anglo-Saxon core group” dwindles in numbers and power to the point of becoming marginal, the Anglo-Saxon political heritage will yet survive. … This last “residue” of belief in Anglo-Saxon superiority would be simply an innocuous illusion were there not indications that official public policy is moving in a direction directly contrary to the Anglo-Saxon political tradition. ,,, The new American dilemma, as fateful as the one once addressed by Gunnar Myrdal, is the nation’s drift away from its tradition of “liberal pluralism,” in which “government gives no formal recognition to categories of people based on race or ethnicity,” and towards a new, “corporate pluralism,” which “envisages a nation where its racial and ethnic entities are formally recognized as such -- are given formal standing as groups in the national polity -- and where patterns of political power and economic reward are based on a distributive formula which postulates group rights and which defines group membership as an important factor in the outcome for individuals.” … Corporate pluralism is, in fact, the opposite of the popular notion of assimilation as the disappearance of alien characteristics in an all-transforming native culture. Since corporate pluralism replaces “individual meritocracy” with “group rewards,” it strongly discourages assimilation…

Hyderabad's weddings are known for their opulence and grandeur. From the intricately designed bridal attire and jewelry to the sumptuous cuisine and exquisite decor, every detail is meticulously documented by photographers. These images serve as a testament to the city's rich cultural heritage and the values that bind families together. The business of wedding photography in Hyderabad india is thriving. The city's residents place a high value on preserving the memories of their special day, and they are willing to invest in professional photography services to achieve this. Photographers have embraced digital technology and social media to market their services and showcase their work. They have adapted to the changing times, offering diverse packages to meet the evolving needs and preferences of couples. Established photographers continue to innovate and expand their services, offering pre-wedding shoots, destination wedding coverage, thematic photography, and more. Aspiring photographers also enter the field, adding fresh talent and perspectives to the vibrant community of wedding photographers in Hyderabad.

Harry Luke, Storrs’s assistant, blamed the Balfour Declaration for having created an impossible situation. The declaration led, inevitably, to partition—not a new thing, Luke commented, in the land of King Solomon.71 The British were supposed to bring culture to Palestine, but in contrast to France’s cultural imperialism, they did not seek to impose their values or their identity on the colonies. They tended to keep their distance from the population, at most displaying folkloristic wonderment at the native heritage and some interest in preserving it.

Meet Lijia Zhang, the visionary founder of Konpoto, a haven for lovers of authentic Japanese ceramics. Inspired by a deep connection to the artistry of pottery, Lijia curates an exquisite collection sourced directly from Japan's renowned kilns. Her dedication to preserving tradition while embracing contemporary design shines through each meticulously crafted piece. With an unwavering commitment to quality, she invites individuals to experience the elegance and sophistication of Japanese tableware. Join Lijia and her passionate team at Konpoto on a journey that celebrates timeless craftsmanship and the beauty of cultural heritage.

Adaptation on the individual scale, with one patient at a time, . . . create[s] lasting positive cultural change without stripping the culture of its original roots.

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Throughout history, poetry has played a crucial role in preserving cultural heritage and oral traditions.

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Like the photographs, the stories people told were full of such significant details, and perhaps the interviewers were told to keep their eyes on those details. Thus, Annette Hersh Thorp would describe the interiors of the houses in her narratives, and Lou Sage Batchen would inscribe every detail of a remedio (herbal remedy) and its use. In her book The Preservation of the Village: New Mexico's Hispanics and the New Deal, Suzanne Forrest claims that the New Deal was a cultural invasion far more pervasive than anything Hispanic New Mexicans had yet experienced. She believes that the interviewers romanticized the work and culture of the rural villages and "cleaned up" the Mexican heritage. In so doing, they invented a romantic Spanish heritage for the state. This was the beginning of a "Spanish" revival, the creation of a "utopic" arcadia of Hispanic village culture.

The Cup of Jamshid in Persian (i.e., Aryan) culture is yet another reflection of the Fuenta Magna Bowl; not only does it refer to the elixir of immortality, but it even explicitly refers -through its etymology- to the Godself icon with the Sanskrit word 'Yama' (meaning, Twin) whence the celtic word 'Ogma' was also derived. This symbolism is linked with ancient Egypt also through the second syllable 'shid' which is in reality the same word of 'djed'. The proof thereof lies in the fact that 'djed' is a [pillar-like symbol in hieroglyphics representing stability] - however it was originally derived from its Semitic root with the meaning of 'to tighten'. In Arabic, the further propagation of the exact syntax has even preserved its context referring to the act of 'building'. This picture is vividly depicted through the twin Hapi tightening together the Sema Tawy as well as the Godself icon tightening its grips onto the two preys. The Cup of Life was metaphorical symbolism that originated to refer to Ishmael's heritage as I elaborated in my earlier work.

Authentic Moroccan heritage has a strong immunity to foreign cultures, so that it accepts openness without being affected by any external culture. We must sustain and consolidate this immunity in order to preserve our identity as Moroccans.

For civilization is not something inborn or imperishable; it must be acquired anew by every generation, and any serious interruption in its financing or its transmission may bring it to an end. Man differs from the beast only by education, which may be defined as the technique of transmitting civilization. Civilizations are the generations of the racial soul. As family-rearing, and then writing, bound the generations together, handing down the lore of the dying to the young, so print and commerce and a thousand ways of communication may bind the civilizations together, and preserve for future cultures all that is of value for them in our own. Let us, before we die, gather up our heritage, and offer it to our children. " Will Durant, The Story of Civilization, Vol I, Ch 1, P4

In one of the key scenes in Alfonso Cuaron's 2006 film Children of Men, Clive Owen's character, Theo, visits a friend at Battersea Power Station, which is now some combination of government building and private collection. Cultural treasures - Michelangelo's David, Picasso's Guernica, Pink Floyd's inflatable pig - are preserved in a building that is itself a refurbished heritage artifact. This is our only glimpse into the lives of the elite, holed up against the effects of a catastrophe which has caused mass sterility: no children have been born for a generation. Theo asks the question, 'how all this can matter if there will be no-one to see it?' The alibi can no longer be future generations, since there will be none. The response is nihilistic hedonism: 'I try not to think about it'.

The Hebrew Bible is called "Tanakh," a title that amalgamates its collective parts: Torah, Nevi'im (Prophets), and Ketuvim (Writings). Tanakh preserves and interprets the historical, cultural, and religious heritage of Israel and Judah. In its current form, it serves as both the definitive anthology that constitutes Judaism's holy scriptures and a pillar of Jewish religious life, but these roles postdate its compilation.

...the rising biblical illiteracy in Western culture means that the Bible is increasingly a closed book, even to many Christians. As the culture drifts away from its former rootedness in a Judeo-Christian understanding of God, history, truth, right and wrong, purpose, judgment, forgiveness, and community, so the Bible seems stranger and stranger. For precisely the same reason, it becomes all the more urgent to read it and reread it, so that at least confessing Christians preserve the heritage and outlook of a mind shaped and informed by holy Scripture.

Flickr is no such thing, just as Google is not operating a library. They are commercial enterprises designed to maximize revenue, not defend political expression, preserve our collective heritage, or facilitate creativity, and the people who work there are private employees, not public servants.7

Later in the nineteenth and twentieth centuries, progressive Cubans were happy to downplay the survival of the Indians since those who promoted indigenismo, and sought to praise and promote Cuba's Indian heritage, were usually conservative racists who wanted to glorify the Indian past and downgrade the contribution of the black African element in the population. Novelists in the nineteeth century, anxios to preserve Hispanic culture, often sought Indian images for their historical fiction as a counterweight to the arguments of those who exalted Cuba's African heritage.

The preserved disrepair of colonial buildings are top selling points in tourist excursions throughout the world: colonial homes refitted as colonial-era hotels confer the nostalgic privilege of those who can pay their price; girls’ boarding schools are turned to the profit of “educational tourism”; slave quarters are now assigned as World Heritage sites; colonial ministries are updated as archival depots for the dissertation industry; plundered objects are refashioned as ethnological museums in metropolitan centers to valorize cultural difference. All are comforting affirmations that colonialisms are over, initiatives and gestures that firmly and safely consign those places and sometimes the people who once inhabited them as frozen icons of a shamed and distanced past.

Like Miles Davis, Graham often used to turn his back on his audiences. This was primarily between songs, while he was retuning his guitars. For Graham, in the early 1960s, was privy to a secret alternative tuning system known as DADGAD, which he was reluctant to share with any rival guitarists in the crowd. He began using it around 1962–3, on a trip to the bohemian Beat capital Tangier, where he spent six months and earned his keep by working in a snack booth selling hash cakes to locals. The raw Gnaoua trance music preserved in Morocco’s town squares and remote Rif mountain villages stretched back thousands of years, and Graham was hypnotised by the oud, a large Arabic lute which resembles a bisected pear (the word ‘lute’ itself derives from the Arabic ‘al-ud’) and has been identified in Mesopotamian wall paintings 5,000 years old. The paradigm of Eastern music, defining its difference from the West, is the maqam, which uses a microtonal system that blasts open the Western eight-note octave into fifty-three separate intervals. DADGAD is not one of the tunings commonly used on the eleven-string oud, but Graham found that tuning a Western guitar that way made it easier to slip into jam sessions with Moroccan players. The configuration allows scales and chords to be created without too much complicated fingering; its doubled Ds and As and open strings often lead to more of a harp-like, droning sonority than the conventional EADGBE.

There were certain people in the hardcore traditional or revivalist folk movement who saw us as perhaps encroaching on their territory and taking liberties with “their” music,’ says Simon Nicol. ‘It’s a preposterous attitude, because they’re just songs, they don’t exist under glass, they’re not exhibits in a museum that you have to preserve in amber.’ In any case, remembers Swarbrick, the English folk circuit was in a pretty stagnant state by the end of the decade. ‘I used to go out with Ian Campbell to pubs and all you could hear was the dominoes clinking. It was an effort to get things going.

Some people mistakenly believe that we are defined by our culture—that the words we speak or what we wear, eat, and drink make us who we are. It’s important that you learn to walk the fine line between the old and the new. It is okay to share aspects of your “old” culture that will enhance the culture of your “new” country, but not every aspect of your culture should be implemented. Preserving your cultural heritage is not required for preserving your own life and identity. In fact, some of your cultural beliefs and practices may be entirely out of place in America.

With these ideas in mind, I decided to create a blog, Council of European Canadians, early in the summer of 2014 ‘dedicated to the promotion and defence of the ethnic interests of European Canadians.’ I called for a strategy in which European Canadians would make use of the current policy of multiculturalism in Canada, using this policy for their own ends by asking for a seat at the table as a people concerned for the preservation of Canada’s European heritage. As part of the ‘beliefs and goals’ of the Council, I stated: We believe Canada is a nation founded by Anglo and French Europeans. In 1971, over 100 years after Confederation, the Anglo and French composition of the Canadian population stood at 44.6 percent and 28.7 percent respectively. All in all, over 96 percent of the population was European in origin. We therefore oppose all efforts to deny or weaken the European character of Canada. We believe that the pioneers and settlers who built the Canadian nation are part of the European people. Therefore we believe that Canada derives from and is an integral part of European civilization and that Canada should remain majority European in its ethnic composition and cultural character. We therefore oppose the massive immigration of non-European and non-Western peoples into Canada that threatens to transform our nation into a non-European majority within our lifetime. In subsequent months I posted articles on a whole range of subjects. From the beginning the blog became a subject of controversy with numerous complaints filed against me to the president of the university where I was working, The University of New Brunswick, and to other members of the administration, followed by TV interviews, many articles in the mainstream media, student university papers, and radio debates. It was obvious I had hit a nerve in the Western establishment. You must not question mass immigration in the name of the ethnic interests of Europeans.

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