Writing An "Intangible " Text: Between Politics, Science and Bearers

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NIRELA BR0vATIN
Republic of Cioatia Ninistiy of Cultuie, Zagieb
In this papei I will explain some of the piocesses behinu the making of the lists of
the so calleu "intangible cultuial heiitage" (ICB), both on the national (the Registiy
of Cultuial uoous of the Republic of Cioatia) anu the inteinational level (0NESC0's
ICB lists). The analysis is baseu on the situations that leu to the insciiptions into
which I have some insight as an insiuei, as well as on the texts about ICB elements
wiitten foi the neeus of insciiption in which some of the issues of ICB policy aie
ieflecteu. Touching upon some of the issues that I hau to face as an ethnologist
cultuial anthiopologist woiking on the insciiption of ICB elements into the Registiy
anu nominations foi insciiptions on the 0NESC0's lists, I will tiy to explain the com-
plexity of the position of an expeit in a state bouy tiying to ieconcile the uemanus of
politics, science anu the "beaieis" of the listeu heiitage.
Key woius: intangible cultuial heiitage, 0NESC0, Registiy of Cultuial uoous of the
Republic of Cioatia
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This papei piesents ieflections on the initial anu on-going effoits to insciibe
the so calleu "intangible cultuial heiitage" (ICB) on 0NESC0's lists anu on
the national list (the Registiy of Cultuial uoous of the Republic of Cioatia)
on the basis of the analysis of texts about ICB elements fiom the aichive
of the Cioatian Ninistiy of Cultuie anu my insight into anu paiticipation in
those piocesses as the official in the Ninistiy. Analyzing seveial cases, I will
explain vaiious situations that leu to the insciiptions, showing the complex-
ity of the issue of ICB listing. Some of the teiminology useu in this woik
will coiiesponu to the teiminology useu by 0NESC0 anu the inteinational
expeit community involveu in the implementation of 0NESC0's policy on
the so calleu "intangible cultuial heiitage" (ICB), such as ICB element, beai-
eis, safeguaiuing, measuies, lists, etc., foi which all the basic uefinitions aie
available elsewheie.
1
1
Foi moie on uefinitions of ICB see 0NESC0's 2uuS Convention foi the Safeguaiuing of !&+)&4'6-,
Cultuial Beiitage anu the Cioatian 1999 Act on the Piotection anu Pieseivation of Cultuial uoous, as well
as ieflections on the uefinitions in the liteiatuie citeu in this papei.
Preliminary communication
Received: 31 January 2014
Accepted: 24 March 2014
DOI: 10.15176/vol51no102
UDK 39(497.5):[001:061.1(100)]
30
Niiela Biovatin, T%'+'&4 )& U!&+)&4'6-,V F,W+. N0 S11, 2u14, pp 29-S4
GWA KA>4MM4M> SO ^R4G4M> GA[GI =KSEG 4CW
0ne of the fiist activities ielateu to ICB safeguaiuing in Cioatia on the au-
ministiative level in the Ninistiy of Cultuie, besiues senuing infoimation
conceining ICB in Cioatia to 0NESC0 uuiing the 199us anu the intiouuction
of the categoiy of ICB in the 1999 Act on the Piotection anu Pieseivation of
Cultuial uoous, was the uecision
2
of the Ninistiy taken in 2uu1 to involve
exteinal
S
expeits (who latei became membeis of the auvisoiy bouy) to nomi-
nate Istiian tiauitional music foi the seconu cycle of 0NESC0's piogiam of
Pioclamation of the Nasteipieces of 0ial anu Intangible Beiitage of Buman-
ity in 2uuS.
4
Foi this puipose a special 0NESC0 foim
S
hau to be filleu in, anu
the fiist text about an ICB element in Cioatia was wiitten in 2uu2 as a canui-
uatuienomination file. It was uone by Naiio Naiusic, an expeit who is also
"the beaiei of the element". Bespite the fact that the text coveieu basically all
paits of the Nasteipieces foim, which can be seen fiom its analysis, foi some
ieason it uiu not meet 0NESC0's ciiteiia. Aftei analyzing the backgiounu
on the basis of the available aichival uocuments anu the context in which
the canuiuatuie took place, it is cleai that it was othei ieasons, iathei than
an inauequate
6
textual uesciiption of the element, that influenceu 0NESC0's
uecision, as is eviuenceu fiom the ieview of the application that the Ninistiy
commissioneu fiom exteinal expeits aftei ieceiving 0NESC0's ieply.
0NESC0's initial ieply to the fiist file was aimeu at "asking if the canuiua-
tuie shoulu be constiucteu as multinational" (Nikocevic 2uu4: 2). Although
some of the othei analyses iefei to othei aspect of the backgiounu of this
2
The uecision to senu the pioposition fiom Cioatia foi the 0NESC0's piogiam of the Pioclamation of
the Nasteipieces was influenceu by the invitation fiom 0NESC0 to stait making ICB lists (c.f. uuiue foi
the Canuiuatuie Files foi Nasteipieces) anu by the fact that the fiist pioclamation of masteipieces took
place in 2uu1 anu that Cioatia uiu not senu a pioposition at that time. The Ninistiy sent the invitation to
all of its conseivation uepaitments in 2uu1 to submit piopositions fiom the teiiitoiy they covei (theie
aie 19 conseivation uepaitments, the office in the City of Zagieb is not unuei the Ninistiy but coveis
the aiea of Zagieb). 0ut of those piopositions, Istiian music was chosen as the canuiuate. The file men-
tions some expeits on tangible heiitage who also contiibuteu to the choice of this element. Baseu on the
Inteinal iepoit on the activities of the Bivision foi ICB, 2uu1: 1-S.
S
"Exteinal expeits" iefeis to expeits fiom institutions othei than the Ninistiy of Cultuie (ethnolo-
gists fiom the Institute of Ethnology anu Folkloie Reseaich, Bepaitment foi Ethnology anu Cultuial An-
thiopology at the 0niveisity of Zagieb, museums, etc.). Some of the expeits will be kept anonymous, such
as the authois of ieviews, etc.
4
The piogiam of the Nasteipieces was actually one of seveial piepaiatoiy activities that woulu
ensuie the implementation of a pait of the 2uuS Convention, they "weie consiueieu a shoit-teim goal
that woulu seive |.j the shaping of the Convention as a noimative instiument" (Zebec 2u1S: S17); see
also 0veiview on the Pioclamation of Nasteipieces (http).
S
Not to go into the oiigin of the cieation of 0NESC0's nomination foims oi Cioatian foims foi lists
of tangible oi intangible cultuial heiitage, I compaieu the veisions of foims that weie most appiopiiate
foi this analysis, taking into consiueiation the changes that influenceu the wiiting of the texts about ICB
in Cioatia.
6
The ieview on the Istiian Ethnomusical Niciocosmos, 2uu1, aichive, Ninistiy of Cultuie.
31
nomination such as "0NESC0 woiking in the uiiection of piecisely uefineu
national categoiies" (cf. Ceiibasic 2u1S: SuS), it might be auueu that in the
text of the nomination it is cleai that 0NESC0's insistence on claiifying who
the people involveu in the tiauition weie anu wheie the tiauition occuiieu
was causeu by the uefinition of the community
7
which the file iefeis to was
not as piecise as 0NESC0 wanteu oi coulu unueistanu fiom its "outsiuei"
position:
Istiia is the laigest peninsula on the Eastein coast of the Auiiatic sea |.j The
laigest pait of Istiia is in Cioatia, a smallei pait in Slovenia anu the city of
Nuggia with its suiiounuings is situateu in Italy. |.j some musical styles of
ceitain tiauitions aie pait of heiitage of uiffeient ethnic gioups |.j.
8

Foi 0NESC0 evaluatois who ieau the text foi the fiist time, it might have
seemeu that uiffeient countiies with theii ethnic gioups aie the beaieis, anu
not that Istiia within the boiueis of Cioatia is the space of this musical tiaui-
tion anu that uiffeient ethnic gioups live theie. The text was amenueu in pait
baseu on the ieviews mentioneu above; howevei the seconu answei fiom
0NESC0 again askeu foi a ievision of the file, which pioves that theie was no
intention fiom 0NESC0 to insciibe the element at that time. The seconu an-
swei mostly iefeis to the lack of involvement of the communities conceineu
in the making of the file anu to the action plan that shoulu put less emphasis
on ieseaich.
9
This also pioves that the ciiteiia foi the Nasteipieces' list
when compaieu to the ciiteiia foi the Woilu Beiitage List,
1u
although veiy
similai, paiu moie attention to the beaieis of the ICB element as, fiom the
point of view of 0NESC0, they weie the ones who "own"
11
theii heiitage.
7
The community in the context of 0NESC0 ICB policy stanus foi all the people who still piactice theii
tiauition, have the knowleuge anu skills, so calleu "know-how" as well as all the people of an aiea who
iuentify with the tiauition uefineu as an ICB element. Foi moie on how 0NESC0 uefines communities:
http:www.unesco.oigcultuieichuocsicuuuS4-EN.puf.
8
The canuiuatuie file on Istiian music, 2uu2, paiagiaph 2.a. All tianslations of aichival uocuments
in Cioatian aie mine.
9
0fficial coiiesponuence between the Ninistiy anu 0NESC0 - 0NESC0's official lettei to the Ninistiy
fiom 2uu4: 1.
1u
When compaiing the 0NESC0's ciiteiia anu foims foi the Woilu Beiitage List anu foi Intangible
Beiitage Lists (incluuing Nasteipieces), it is obvious that the outline foi the uesciiption of cultuial
elements anu othei basic infoimation neeueu foi insciiption is veiy similai, in moments the same. 0nly
latei, the foim foi the ICB became moie focuseu on othei aspects of the element such as paiticipation of
beaieis, visibility of ICB in geneial, inteicultuial uialogue, etc.
11
The iuea that the people in a ceitain aiea own a tiauition anu the iight to peifoim it, use oi piesent
it, is both the attituue of the beaieis themselves towaius theii heiitage (what I have seen also fiom my
peisonal coiiesponuence with them) anu the "newei" iules (laws) of owning intellectual iights to an
iuea, although not applicable entiiely to cultuie (tiauition) as such as it belongs to eveiybouy. 0NESC0
avoius the use of the teim "own" anu insteau mostly uses the teim "theii" tiauitionICB to iefei to the
people who piactice ceitain tiauitions which can be seen in most of the official 0NESC0 publisheu texts
(e.g. http:www.unesco.oigcultuieichuocsicuuuS4-EN.puf).
32
What 0NESC0 knew long befoie
12
the insciiptions into an inteinational list
was that it was inevitable that the iights to the heiitage of the community
communities involveu in it woulu be confiimeu; anu by mentioning the exact
beaieis 0NESC0 consiueieu that they woulu be piotecteu fiom otheis who
might be inteiesteu in using "theii" heiitage, as was alieauy stateu in the
uocuments that pieceueu the 2uuS Convention:
Piotection of folkloie: In so fai as folkloie constitutes manifestations of in-
tellectual cieativity whethei it be inuiviuual oi collective, it ueseives to be
piotecteu in a mannei inspiieu by the piotection pioviueu foi intellectual
piouuctions.
1S
This is also why the Nasteipieces' foim intiouuceu "the agieement of the
community oi inuiviuuals conceineu".
14
Actually, most of the fiist pioposals foi insciiption on the list(s), as well
as latei pioposals, weie, in auuition to seveial othei ieasons, almost always
auuitionally motivateu by the communities' neeu foi piotection of the iight
to theii heiitage, to its peifoimance, name anu piesentation. This is, foi
example, visible in the elements connecteu to foou, foi which the communi-
ties wanteu to secuie the iight to piesentation anu to placing theii piouucts
on the maiket. 0nce that we agieeu in the Ninistiy to uiiect them to the
Ninistiy of Agiicultuie that coulu give them the piotection on the maiket
they wanteu, theie weie fewei anu fewei such pioposals foi insciiption. The
communities even useu the uocument by which an element was insciibeu in
the Registiy as pioof of theii tiauition anu useu it as uocumentation to gain
the piotection of geogiaphic inuication fiom the Ninistiy of Agiicultuie sev-
eial yeais latei (foi example the piepaiation of the *-)#$&*.' .;-,& sausage).
The neeu to affiim theii iights using the insciiption was aiticulateu in many
of the texts which the communities sent to the Ninistiy, e.g.:
Aftei the attempt of the "Lauo" Ensemble fiom Zagieb |.j to tuin |8$%,B.)j
1S

into a plain folkloie stage peifoimance, which coulu then be peifoimeu by
any folkloie ensemble anywheie |wej conuucteu a stuuy foi the piotection of
Koiculan 8$%,B.) |.j as a unique anu iecognizable swoiu battle play.
16
12
See making of the 2uuS Convention on http:www.unesco.oigcultuieichinuex.php.lg=
en&pg=uuSu8.
1S
Recommenuation on the Safeguaiuing of Tiauitional Cultuie anu Folkloie, 1989, paiagiaph E.(g) anu F.
14
uuiue foi the Canuiuatuie Files foi Nasteipieces 2uu1, Annex vI, Nasteipieces foim, paiagiaph 6.(u).
1S
D$%,B.) is a type of the swoiu uanceuiama which has been peifoimeu in Koicula, an islanu in
southein Cioatia foi centuiies.
16
"Stuuy foi the Piotection of Koiculan Noieska", 2uuS, foiewoiu.
33
The beaieis who senu oi suppoit the pioposal foi insciiption iegulaily con-
siuei themselves as the only ones who can "use" theii heiitage, although it is
oui piactice in the Bivision to infoim them that they cannot be the only ones
mentioneu in the official veision of the text. Since the beaieis have the iight
to ieact to the insciiption, this causeu seveial complaints by the beaieis to
us in the Bivision that they shoulu be mentioneu somewheie in the text as
the initiatois of the insciiption oi the main beaieis of the element. I hau to
face anu iesolve these ieactions fiom the beaieis, anu so uiu my colleagues
woiking on the insciiptions both insiue the Ninistiy anu outsiue it. The
initiatois unueistanu the attituue of the expeits about the inclusion of all
the beaieis, but still uo not want the text to be as "neutial" as it is. Bowevei,
most of the texts actually uo emphasise those pioposing the insciiption by
iefeiiing to them not as the "initiatois" but as the "most active" oi "willing"
to safeguaiu theii heiitage. 0n the othei hanu, othei beaieis who ieceiveu
the uocument oi even those who uiu not ieceive it officially (sometimes it
is not physically possible to senu it to each peison inuiviuually) but who
knew that "theii" element hau been insciibeu, woulu be suipiiseu to see it
insciibeu anu usually woulu call us to ask what theii iole woulu be aftei
the insciiption. 0sually my colleagues fiom the Bivision anu I tell them to
think about how they can tiansmit some aspects of theii heiitage to youngei
geneiations, give them examples of some activities uone by otheis, uepenu-
ing on the type of ICB the element belongs to, auvise them to make contact
with the ielevant expeits anu see if they can "help" them in some way anu we
also tell them that they aie, in auuition to the beaieis mentioneu in the text,
the ones who can benefit fiom the insciiption (that they can apply foi funus,
cieate vaiious piogiammes, etc.). This piocess of notifying anu involvement
of as many "stakeholueis" of an ICB element as possible is a way to make
them awaie that theii heiitage is "manageable" by them, insteau of them,
as it happens in many cases, waiting foi the state, institutions oi expeits to
come anu pioviue "solutions" to vaiious issues connecteu with theii heiit-
age. Bowevei, it uoes not necessaiily "teach" them how to uo what they
choose to uo, iathei, it involves only those aspects of ICB that aie "saveable",
opeiational (tiauitional ciafts anu vaiious hanuiciafts, music, uance, some
customs) especially having in minu that the context of it has alieauy changeu
anu with the "planneu" safeguaiuing measuies it woulu change even moie.
In my opinion, theie aie alieauy many changes taking place with oi without
the insciiptions into the lists, anu the lists only ieflect what is alieauy unuei
way, incluuing managing paits of cultuie anu using it foi vaiious puiposes.
Although the Ninistiy has hau a longstanuing system of monitoiing the
status of tangible heiitage, the monitoiing of ICB was influenceu by 0N-
ESC0's iequiiement that each insciibeu element anu safeguaiuing measuies
34
shoulu be monitoieu to make suie that it is pieseiveu foi the futuie.
17
Nost
insciibeu elements aie analyseu by expeits who iegulaily conuuct theii
ieseaich, so the Ninistiy has to ask foi theii evaluation when it is neeueu foi
iepoits, unless it can conuuct ieseaich within the scope of its iegulai uuties
(less complex elements can be analyseu by the expeits fiom the Ninistiy).
These texts that analyse the status of an element eveiy seveial yeais aie also
impoitant uocuments anu might seive to explain what changes aie happen-
ing to specific elements in time anu ieasons why they happen.
18
I woulu say
that it uepenus on each inuiviuual case whethei the insciiption has a posi-
tive oi a negative effect on the heiitage in geneial, but it ceitainly changes
the beaieis' peispective on theii heiitage to some extent, which shoulu be
moie thoioughly ieseaicheu in the futuie to be able to pioviue moie piecise
answeis. Recently, the expeits fiom the Committee anu the Ninistiy ueciueu
that the elements that can no longei be safeguaiueu, mainly when fuithei
tiansmission to youngei geneiations is not taking place oi is not likely to
happen in the neai futuie, woulu not insciibeu into the Registiy, anu in such
cases the beaieis aie auviseu to stait thinking about managing theii own
heiitage anu to latei iesubmit theii pioposal foi insciiption, which is one of
the ways of influencing the beaieis' attituues.
It might be saiu that the action plan foi Istiian music that was ciiticizeu
by 0NESC0 in 2uu2 still followeu the appioach to the element influenceu by
the foims foi the Woilu Beiitage List. Foi the piotecteu tangible heiitage the
plan foi safeguaiuing is always moie conciete anu pieuictive anu it involves
expeit engagement, but applying it foi the listeu ICB elements might leau to
ceitain uilemmas: if theie is contiol of a cultuial expiession, whethei it is
going to have an effect on the veiy meaning of this piactice which it hau foi
the people whose heiitage it is because "all inteiventions into heiitage |.j
change the ielation of people towaius what they uo" (Kiishenblatt-uimblett
2u1S: 87), how can the beaieis manage theii own heiitage anu what woulu
the effects be anu whethei all this is going to influence the possible changes
that woulu take place without this soit of "management" of the cultuial ele-
ment (foi example the effect some of the insciiptions hau in communities
that say "we have no use foi it"; Nikocevic 2u12: 6S). By tiacing the activi-
ties on some piojects of safeguaiuing of the insciibeu ICB elements in the
Ninistiy, I have seen that ceitain heiitage uefinitely might be "manageu" (e.g.
17
While foi the Nasteipieces, an action plan hau to be maue (Becisions fiom 1SSth Session, 1998,
paiagiaph 6. B), touay it is impoitant that the beaieis aie the most impoitant subjects of futuie safe-
guaiuing measuies to ensuie the viability of the ICB in question, so theii iueas aie also put in the text.
18
Peiiouic iepoits on the insciibeu elements aie submitteu using a foim has been uiafteu by a woik-
ing gioup consisting of the membeis of the Committee anu iepiesentatives fiom the Ninistiy. Cuiiently,
the foim is being tiansfoimeu into a special questionnaiie in oiuei to pioviue a tool foi the expeits in the
conseivation uepaitments to evaluate the elements.
35
ciafts, vaiious lacemaking, music anu uance), but that some of the heiitage
cannot be "contiolleu" in this way; theiefoie some of the oveiall heiitage
cannot even be classifieu anu insciibeu, it exists as it is anu because "change
is inheient pait of cultuie" (Kiishenblatt-uimblett 2u1S: 87), it takes on a
new life ovei anu ovei again unuei vaiious ciicumstances (e.g. vaiious social
customs). Nany beaieis aie awaie of it too, but still stiive to keep some as-
pects of theii cultuie, the aibitiaiy choices so typical foi (ie)cieating cultuie
eveiywheie. Listing paits of cultuie in my opinion can make changes anu
save some aspects of it, but in geneial they woulu iemain uynamic oi "uisap-
peai" as it has always been.
The agieement anu paiticipation of the beaieis in the piepaiation of
canuiuatuies anu theii involvement in the planning anu implementation of
safeguaiuing measuies since 2uu8 has become one of the most impoitant
ciiteiia foi insciiption on 0NESC0's lists. Theiefoie, while woiking on the
piepaiation of the nomination files in 2uu8 foi the insciiption in 2uu9 I
pointeu out the neeu foi a cleaiei uesciiption in this pait of the file, both
to my supeiiois anu to the exteinal expeits, which they agieeu to. To un-
ueistanu what has to be wiitten (not only foi this paiticulai pait of the file,
but foi the othei paits as well), I analyseu the texts of the elements alieauy
insciibeu on 0NESC0's Repiesentative List (see note 27), anu applieu the
same foi the Cioatian nominations piepaieu in 2uu8 wheie it was explicitly
explaineu how the beaieis paiticipateu:
ueneially speaking, the incentive foi this canuiuatuie came fiom the Ninistiy
of Cultuie of the Republic of Cioatia, Bepaitment foi Novable anu Intangi-
ble Beiitage,
19
but with the full suppoit anu coopeiation fiom the musicians
themselves, folkloie gioups, local communities anu local authoiities. At the
moment, about a hunuieu playeis anu singeis anu about ten tiauitional in-
stiuments ciaftsmen aie the main caiiieis of the heiitage |.j. Nany of them
have actively paiticipateu in the piepaiation of this file.
2u
The paiticipation of the beaieis in the piepaiation was not explaineu at all in
the fiist file foi the Nasteipieces as visible fiom the 2uu2 text:
About a hunuieu playeis anu singeis anu about ten tiauitional instiuments
ciaftsmen aie uiiect exponents of two-pait naiiow inteival singing heiitage.
|.j Nusical tiauitions aie ueeply iooteu in the cultuie of people fiom Istiia
anu the Cioatian Littoial. We can say that music, along with the uialect, is
19
Actually, it was piepaieu in the Bivision foi Intangible Cultuial uoous that was founueu in Apiil
2uu4 within the Ninistiy unuei the Bepaitment foi Novable anu Intangible Beiitage. Fiom 2u1S the
Bivision has been bioaueneu into the Seivice foi Ethnogiaphic Novable anu Intangible Cultuial Beiitage.
2u
The nomination file on Istiian music foi the Repiesentative List, 2uu8, paiagiaph S.a.
36
that cultuial uimension which has most uefineu local iuentities thioughout
histoiy.
21

In 2uu1, the uesciiption of this element as "Istiian Ethnomusical Niciocos-
mos" aimeu at the cultuial space anu moie of its uiffeient musical expiessions
iathei than at one paiticulai element itself.
22
Theie weie seveial uiffeient
elements encompasseu in this text, which weie "in the auministiative sense"
(Ceiibasic 2u1S: Su4) sepaiately insciibeu into the national Registiy in 2uu7.
0ne of them, "two-pait singing anu playing in the Istiian scale", was insciibeu
on 0NESC0's Repiesentative list in 2uu9 as a sepaiate element without any
pioblems. In the nomination foi the Repiesentative list, the type of element,
the involvement of the communities anu the exact beaieis weie moie cleaily
explaineu, howevei, in paiagiaph 1.u. of the 2uu9 file, the uesciiption of the
geogiaphical location iemaineu exactly the same as the above citeu text fiom
the 2uu2 file, without actually making it cleaiei "wheie" exactly the element
is; still the nomination passeu as such although it hau not passeu in 2uu2
with the same uesciiption in this pait of the file. This pioves that in auui-
tion to the changes maue in the text, some new ciicumstances, which I will
exploie below, unuei which the file was pioposeu foi insciiption in 2uu9
influenceu 0NESC0's uecision. A similai thing happeneu to lacemaking, the
seconu element that Cioatia sent foi the Nasteipieces piogiamme.
Seveial factois influenceu the choice of the seconu element: political iea-
sons, i.e. the "new auministiation" (Nikocevic 2uu4: S), the suggestion of the
exteinal expeits who weie membeis of a special auvisoiy bouy at the time
(which incluueu Neiina Eckhel fiom the Ethnogiaphic Nuseum in Zagieb, a
long-time ieseaichei of the selecteu element of "lacemaking in Cioatia"), anu
making suie that the next element which was to be nominateu foi insciiption
woulu be piesenteu in the best way possible. Thus, highei ianking officials
fiom the Ninistiy ueciueu to incluue all ielevant exteinal expeits, which is
why expeits fiom the Bepaitment of Ethnology anu Cultuial Anthiopology
(Faculty of Bumanities anu Sciences in Zagieb) who aie specialists in the
fielu as well as one othei membei of the auvisoiy bouy (fiom the Institute
of Ethnology anu Folkloie Reseaich) ievieweu the file wiitten by Neiina
Eckhel. An exhaustive text was uiafteu in 2uu4 coveiing all the necessaiy
ciiteiia: the element was cleaily uesciibeu, its value scientifically suppoiteu,
the action plan foi its safeguaiuing maue anu the beaieis incluueu in the
piepaiation. Bowevei, the element was not insciibeu in 2uuS.
21
The canuiuatuie file on Istiian music foi the Nasteipieces, 2uu2, paiagiaph S.c.
22
Nasteipieces envisioneu cultuial spaces anu unique expiessions as two categoiies of ICB, although
it seems that it was moie conciete foi 0NESC0 to choose expiessions as specific elements of ICB.
37
When compaiing this text to the text about Istiian music, it uiffeis in sev-
eial points. It is cleaiei in all of its paits, anu it uefines piecisely what ICB ele-
ments it iefeis to, which pioves that the text was moie caiefully uiafteu aftei
the expeiience with the Istiian music canuiuatuie. Bowevei, the lacemaking
file, similaily to the fiist Cioatian file, also uefineu thiee cultuial spaces anu
thiee uiffeient styles (anu types) of lacemaking, which was piobably not ac-
ceptable to 0NESC0, which aimeu at a single cleaily uefineu cultuial space
oi element at the time, although in 2uu9 lacemaking was insciibeu on the
Repiesentative List exactly as it was pioposeu in 2uu4 foi the Nasteipieces.
Ny analysis leaus me to concluue that at the time the appioach that
0NESC0 hau to tangible cultuial heiitage influenceu the choice, in that the
element hau to be the most exceptional example, because foi the Nastei-
pieces piogiam 0NESC0's ciiteiia weie also aimeu at "pioving" that the
pioposeu element is a unique cultuial spaceexpiession unlike any othei in
the suiiounuings oi in the woilu:
|The canuiuatuie filej neeus to uemonstiate its outstanuing value as a mas-
teipiece of the human cieative genius |.j in oiuei to piove its outstanuing
value |.j, each canuiuatuie file |.j must set out cleai |.j aiguments uem-
onstiating: theii outstanuing value to the community conceineu anu foi the
maintenance of cultuial uiveisity in ielation to (a) othei foims of expiession
within the same cultuiecultuial gioup, (b) the expiessions of neaiby ielateu
cultuies anu (c) univeisally.
2S
A compaiison of the ciiteiia anu the foims foi Nasteipieces anu the Woilu
Beiitage List shows that they weie still quite similai in this iespect:
|The elementj shoulu iepiesent a masteipiece of human cieative genius |.j
be an outstanuing example of a type of builuing, aichitectuial oi technological
ensemble oi lanuscape.
24

0NESC0's task then was to finu a unique anu the best veision of a type of ICB
|.j the winning entiies weie chosen foi theii outstanuing value as Nastei-
pieces |.j.
2S
Although the shift fiom the tangible concept of cultuie was visible in the
ciiteiia foi the Nasteipieces in that the element cannot be measuieu by any
2S
uuiue foi the Canuiuatuie Files foi Nasteipieces. 2uu1, paiagiaph 2S a. anu b.
24
Woilu Beiitage List ciiteiia (i) anu (iv), http:whc.unesco.oigenciiteiia.
2S
0veiview on the Pioclamation of Nasteipieces, 1-S, http.
38
exteinal set of ciiteiia
26
anu hau to be a living cultuial piactice,
27
the initial
uecisions by the 0NESC0 hau not changeu by that time, anu the two elements
fiom Cioatia coulu not meet the Nasteipieces' ciiteiia at the time.
Theiefoie, it was not until 2uu82uu9, when the ciiteiia changeu, anu
with it the nomination foim as well as othei pieconuitions that I mentioneu
eailiei, that both elements pieviously not selecteu by the 0NESC0 foi the
Nasteipieces piogiam coulu now be incoipoiateu into 0NESC0's newly
establisheu Repiesentative List.
28
Zebec mentions that "the iemoval of the
teim 'masteipiece' is a change in teiminology by which |0NESC0j wanteu to
ueclaiatively highlight that heiitage coulu not be valuable oi moie valuable,
but iathei that all |heiitagej on 0NESC0's lists is equally valuable" (2u1S:
S17). With the new list anu ciiteiia, the eviuence of being the best possible
example of a type of ICB shifteu to pioving that the ICB element pioposeu
woulu iaise visibility of ICB in geneial anu encouiage uialogue (cf. 0peia-
tional Biiectives, chaptei I.2). This was met not only by lacemaking, but also
by Istiian two-pait singing, anu five othei elements out of the 16 pioposeu
foi this fiist cycle of "new" insciiptions. Bowevei, foi those elements wheie
the texts hau alieauy been wiitten pieviously foi theii insciiption into the
Registiy, this was the ciucial step that pieceueu the 2uu8 nomination pio-
cess that I will tuin to next.
GWA RA>4IGRa O4RIG GA[GI
Foi the insciiption on the Nasteipieces list in all thiee pioclamation cycles
(2uu1, 2uuS anu 2uuS) it was not manuatoiy to give eviuence that the el-
ement is insciibeu into the Registiy as it has been obligatoiy since 2uu8,
which was the ieason why Istiian music was not insciibeu into the Registiy
piioi to its canuiuatuie foi the 2uuS Nasteipieces cycle. 0nly the oveiall
system of piotection hau to be explaineu, which was uone by listing the
activities of museums anu associations anu the fact that ICB in geneial is a
26
uuiue foi the Canuiuatuie Files foi Nasteipieces, paiagiaph 2S.b.ii.: "'masteipiece' |.j unueistoou
as a cultuial manifestation of exceptional value, uefying any foimal iules anu not measuiable by any
exteinal yaiustick".
27
Compaie the uuiue foi the Canuiuatuie Files foi Nasteipieces 22.e: "its value as a unique testimony
of a living cultuial tiauition" with the Woilu Beiitage ciiteiion (iii): "beai a unique oi at least exceptional
testimony to a cultuial tiauition oi to a civilization which is living oi which has uisappeaieu".
28
With the 2uuS Convention enteiing into foice, the two lists weie foimeu, anu the elements that weie
pionounceu as masteipieces in 2uu1, 2uuS anu 2uuS weie insciibeu in 2uu8 into the Repiesentative list.
The fiist cycle of iegulai insciiptions of ICB elements fiom aiounu the woilu took place in 2uu8 anu these
elements weie insciibeu in 2uu9 (Cioatia applieu 16 elements out of which seven weie insciibeu in 2uu9,
two in 2u1u, two in 2u11, anu one in 2u12 anu 2u1S, anu one element on the seconu, 0igent list in 2u1u,
a total of 14 by the enu of 2u1S).
39
pait of the national Act by which it enjoys special legal status anu attention.
29

It was only latei, in 2uuS, when Cioatia met the legal pieconuition to insciibe
ICB elements, anu when some countiies weie alieauy cieating theii national
lists anu some of them alieauy insciibeu those ICB elements on the Nastei-
pieces list, that the highei ianking officials (incluuing the Ninistei) in the
Ninistiy consiueieu insciibing ICB that was believeu to have the potential
foi 0NESC0's (Nasteipieces') list.
Su
The uecision to insciibe something on
0NESC0's ICB list(s) uespite the fiist unsuccessful insciiptions on the Nas-
teipieces' list, looking at the entiie context fiom this point of view, seems
to have been influenceu by the expeiience of Cioatia in insciibing tangible
heiitage on 0NESC0's Woilu Beiitage List anu the effect that these insciip-
tions hau both in the expeit anu political ciicles as an "achievement" anu a
"confiimation" of the value of the insciibeu heiitage, as well as in the public
(although to a significantly smallei extent compaieu to the effects iesulting
fiom latei ICB insciiptions).
As a iesult of the uecision to nominate anothei element foi the Nastei-
pieces' list, lacemaking was the fiist ICB element insciibeu into the Registiy
in 2uu4. Although the text foi 0NESC0's Nasteipieces piogiam encompasseu
all thiee localities anu uiffeient types of lacemaking in Cioatia, they weie
sepaiateu into thiee elements in accoiuance with the iules of the stanuaiu
pioceuuie foi insciiption into the Registiy establisheu by the Ninistiy:
lacemaking fiom Pag, lacemaking fiom Lepoglava anu lacemaking fiom Bvai.
The stanuaiu pioceuuie stipulateu that each conseivation uepaitment
S1

shoulu covei its uesignateu teiiitoiy (one oi moie counties) anu insciibes
the elements sepaiately as they aie to be founu within the puiview of that
uepaitment, although in the case of an element existing in a bioauei aiea,
seveial uepaitments can woik togethei on the insciiption.
In auuition to those thiee elements, two othei elements weie auueu, 2)B.'
+,4
S2
anu 2$.%'#)9)
SS
as elements accompanying the Pag lace, both insciibeu
as oial expiessions foi the objects woin in the past. Although the 2uuS Con-
vention uefines ICB in connection to language (aiticle 2, paiagiaph 2a) as
well as to objects (aiticle 2, paiagiaph 1), it uoes not imply that the names
anu the objects shoulu be tieateu sepaiately as ICB elements in theii own
iight as it hau been the case with these two examples, iathei, they shoulu be
29
Canuiuatuie file on Istiian music, 2uu2, paiagiaph S.u.
Su
Inteinal iepoit on the activities of the Bivision foi ICB, 2uu4: 1-S.
S1
As fiist insciiptions weie moie "centializeu" in that the piepaiation foi insciiption of the elements
was uone in the Ninistiy's Bivision foi ICB, iecent piactice is that ethnologists fiom conseivation uepait-
ments woik on the new ones, but it is too soon to evaluate the effects of this shift. Ceitainly, it woulu
cieate moie close communication with the beaieis anu communities but it might cause piessuie on the
expeits in the uepaitments.
S2
/)B.' +,4 is a type of lacemaking which is assumeu to be the histoiical basis of the Pag lace.
SS
/$.%'#)9) is a pait of the national costume of the aiea, maue paitly by using the +,4 lace.
!"
Niiela Biovatin, !"#$#%& (% )*%$(%&#+,-. /-0$. N0 S11, 2u14, pp 29-S4
uefineu in connection to a specific ICB element, be it piactice, knowleuge,
skill oi something similai that is "viviu". Noieovei, the Ninistiy also has the
system of incoipoiating the valuable objects fiom the past into the Registiy
by uefining them as movable cultuial goous, wheieas foi oial heiitage such
as local speeches, stoiies, legenus, etc. it has a special system of evaluation
as pait of ICB.
S4

All this suppoits the assumption that the fiist texts weie gieatly influ-
enceu by the pievious piactice ielateu to tangible heiitage: "Piotection of
ethnogiaphic heiitage uealt with objects foi a long time |.j, anu can hanule
the piotection of the intangible with uifficulty" (vitez 2uu7: 21). It was not
until 2uu7 that a set of iules was claiifieu by the Committee anu the Bivision
foi the insciiption anu wiiting texts about ICB that ieflecteu on 0NESC0's
ciiteiia such as enuangeiment of the element, its significance foi, paiticipa-
tion of anu consent by the communitybeaieis, continuity, the basic level
of uocumentation, etc.
SS
As theie weie no iules at the time, all of the five
initial texts actually followeu the system of uesciiption of the canuiuatuie
file foi the Nasteipieces piogiam aimeu moie at the "tangible" aspects of the
element: a geneial uesciiption, pioving it is a "masteipiece" (why it "stanus
out" fiom othei aspects of cultuial heiitage), its histoiical backgiounu anu
oiigin.
S6

!"#$"%!&'!"( #*$ +,-. ," #*$ !/01$/$"#2#!,"
,& !3* 0,1!3'
Anothei activity on ICB policy suggesteu by the 0NESC0
S7
was to foim a
special bouy of expeits outsiue the Ninistiy foi the puipose of helping the
Ninistiy of Cultuie in the uecision making piocess anu in piepaiing texts
S4
Expeit evaluation of oial heiitage is uone by the Institute of Cioatian Language anu Linguistics
which takes into consiueiation local veinaculais, toponymy anu stoiies, but not inuiviuual names foi
objects such as these two examples fiom Pag. 0ne of the fiist insciiptions of a veinaculai was that fiom
the village of Beunja, which was insciibeu as a piepaiatoiy (teimeu pieventive) insciiption that iefeiieu
to the local tiauitional weuuing ceiemony using the Beunja veinaculai. In 2uu7, it was ueciueu that it is
only the local veinaculai that can be insciibeu as an ICB element in the Registiy (Aiticle 9, paiagiaph
2, point 1 of the 1999 Act), as the weuuing ceiemony was not a living tiauition any longei, only a stageu
peifoimance.
SS
Noie about the ciiteiia foi insciiption in the Registiy in Biovatin (2u11).
S6
The iesolution uocuments on lacemaking in Pag, lacemaking in Bvai, lacemaking in Lepoglava,
1(23# $-&, Pag anu 143"#5(6(, Pag, 2uu4.
S7
"|.j inviteu Nembei States to consiuei appiopiiate the establishment of national oigans foi the
piotection of the intangible heiitage, composeu of aitists, cieative woikeis anu any othei actois involveu
|.j foi the piopei functioning of the pioject conceining the Pioclamation of Nasteipieces |.j not only
assume iesponsibilities in safeguaiuing, ievitalizing anu enhancing |.j but also peifoim specific tasks
uuiing the piepaiation of canuiuatuie files |.j auvising the national authoiities anu ielevant institutions
|.j examining the content of those files befoie they aie submitteu to 0NESC0 |.j how to elaboiate a ue-
41
about ICB. In 2uu2, an Auvisoiy Bouy was foimeu, which was ienameu as
the Committee foi Intangible Cultuial Beiitage in 2uu4.
S8
In ielation to the
fiist texts in 2uu1 anu 2uu4 foi the Nasteipieces insciiption anu in 2uu4 foi
lacemaking, the Committee only suggesteu but uiu not ueciue on what was
to be insciibeu, wheieas it has playeu an impoitant iole since 2uu6 uuiing a
moie intensive peiiou of enlisting, when many uilemmas hau to be iesolveu
anu many uecisions maue.
By 2uu7, the Ninistiy issueu seveial official calls foi pioposals foi what
was teimeu "spiiitual", living oi tiauitional heiitage, anu vaiious pioposals
weie collecteu fiom vaiious institutions, most of them fiom the Institute
of Ethnology anu Folkloie Reseaich, many museums anu the Ninistiy
itself (mainly its conseivation uepaitments). It is those ICB elements that
aie moie oi less the ones appeaiing on the lists touay, with the exception
of seveial that came uiiectly fiom the local communities (e.g. most uealing
with foou piepaiation anu seveial musical expiessions, the uance 5$-$ &)
1#) B+;.), the cainival custom fiom Novi vinouolski, the Eastei custom of
shooting fiom olu pistols in Kostel, the ciaft of making the batana boat in
Rovinj, anu otheis).
In 2uu6, the Nasteipieces' foim was still auheieu to when wiiting the
text about the Festivity of Saint Blaise,
S9
which was to be one of the next ICB
elements to be insciibeu in the Registiy staiting a new cycle of insciiptions.
Bowevei, this is the veiy fiist time since the texts about ICB elements weie
wiitten in the Ninistiy that a text containeu all the infoimation that new
texts nowauays also contain, which, in auuition to the uesciiption of the ele-
ment, its histoiy anu expeit evaluation of its significance, also incluues the
emotional chaige that the element has foi its beaieis, i.e. the beaieis' view
of the element:
Foi moie than a millennium, Bubiovnik has woishipeu its Piotectoi, who in
ietuin gives it his love. It gives a special seal to the City, the mentioneu saint's
omnipiesence. Be is the fiist citizen of Bubiovnik (his holiuay is still celebiat-
eu as the Bay of the City touay), its heavenly piotectoi, a powei in tioubleu
times, a piiue thiough histoiy.
4u

taileu action plan |.j monitoi the plan's implementation |.j" (Annex II. of the uuiue foi the Canuiuatuie
Files foi Nasteipieces).
S8
The membeis of the Committee weie changeu seveial times until 2u12, when it was ueciueu that
the Committee shoulu consist of seven expeits fiom uiffeient ieseaich aieas anu institutions (cf. Zebec
2u1S: S18).
S9
The Festivity of Saint Blaise is a millennium-olu tiauitional seveial-uay-long social anu ieligious
event in Bubiovnik, in southein Cioatia, celebiating Saint Blaise (lat. ?-)*';*).
4u
The pioposition foi the insciiption of the festivity fiom the Conseivation Bepaitment in Bubiovnik
(2uu6: 2).
42
The cuiient status of the element anu the "uangeis" it faces weie also cleaily
uesciibeu, which significantly shifteu the way of thinking about the whole
piocess of listing in the Bivision in Zagieb.
41
Initially, theie weie uiscussions
between the Bivision anu the Committee as to what the text about the ICB
element shoulu look like, anu the only option at the time was to base it on the
texts foi tangible elements, taking into account the opinion of the membeis of
the Committee who believeu that the uata in the texts foi insciiption shoulu
not incluue the cuiient "status" of the element, because it woulu mean that
the insciiption tenus to keep the element as it is, "petiifieu" in time anu
space. This point hau been an uniesolveu uilemma among expeits foi a long
time, anu one of the ieasons that only five elements weie insciibeu fiom the
enactment of the 1999 Act until 2uu7. Befining the aspects of the element
that neeu to be "pieseiveu" oi in what way the element is "enuangeieu" was
anothei uilemma foi the expeits, who knew it woulu be a soit of "intiusion"
into the element itself. Finally, it was agieeu that the text shoulu covei both
the expeit point of view with an exact "placement" anu the uesciiption of the
element (wheie (exact location), when (what time of the yeai oi life span),
how (e.g. how the custom is peifoimeu, what aie the phases of making an
object in a tiauitional ciaft, etc.), why (foi what social oi othei puipose)),
the cuiient state of the element anu oveiall suggestions of what shoulu be
pieseiveu foi the futuie, i.e. why the element is chosen foi insciiption:
The Festivity of Saint Blaise, the pation saint of Bubiovnik, iepiesents an
exceptional phenomenon of intangible cultuial heiitage within the cultuial
space of the town anu its suiiounuings which has, in a continuous histoiical
uuiation fiom the 1uth centuiy, kept its tiauitional anu iecognizable foims
anu excellence of expiessions.
42

As well as the beaieis' attituues who insisteu almost in all cases of insciip-
tions that theii point of view shoulu be cleaily mentioneu togethei with the
emotional aspect they biing into it:
Theie aie no wiitten iules by which one coulu become a 8$%,B.)&+.
4S
Spe-
cial caie is given to the quality of the peifoimance anu the costumes |.j
Koiculans who weie 8$%,B.)&+* anu 6;-)*
44
enjoyeu special piivileges in the
41
The Ninistiy's Bivision hiieu auuitional expeits in 2uu6, which also pioveu impoitant foi a bettei
oiganization anu the quality of woik anu was also one of the factois contiibuting to the inciease in the
numbei of insciiptions of ICB elements on the lists.
42
The iesolution uocument on the Festivity of Saint Blaise, Bubiovnik (2uu7: 1).
4S
D$%,B.)&+ is a male peison that peifoims 8$%,B.), the swoiu uanceuiama fiom Koicula.
44
?;-) is a female peison that peifoims a pait of 8$%,B.), the swoiu uanceuiama fiom Koicula.
43
community |.j anu a long time aftei a peifoimance is ovei the feelings |.j
anu anecuotes |.j aie being ietolu |.j.
4S
Neveitheless, theie was anothei issue that the Committee anu the Bivision
coulu not auuiess without ciiticism: the aibitiaiy extiaction of elements foi
insciiption fiom the bioauei context of cultuie. This was also the ieason why
it took a long time to ueciue what an all-encompassing text about an ICB ele-
ment shoulu look like. It was obvious that the text woulu not be able to covei
all the aspects of an element anu that theie aie many ways in which even a
single element can be inteipieteu anu categoiizeu, because "it is uifficult to
ueal with |the elements'j complexity" (Ceiibasic 2u1S: Su6). A special text
with an accompanying foim conceining an ICB element was finally agieeu
upon in 2uu7, which also pioviueu the necessaiy connection between au-
ministiation, expeits anu beaieis, who all hau to be in close contact with
each othei to piouuce such a text. This was the fiist ciitical step in cieating
a list of ICB elements in Cioatia, which became the foimula leauing to the
satisfaction of all thiee siues as well as to an intensification of insciiptions
into the Registiy anu the fiist insciiptions on 0NESC0's lists. The fact that
fiom 2uu7 until the enu of 2u1S as many as 1S7 ICB elements fiom Cioatia
weie insciibeu into the Registiy anu 14 of them on 0NESC0's lists of ICB
suppoits this claim. As it is both auministiation anu exteinal expeits that
give infoimation to the beaieis about the possibilities of safeguaiuing, this
connection touay geneiates a ceitain numbei of piogiams that incluue ICB
(e.g. its piomotion, uocumenting, etc.), that have been ieceiveu annually as
pioposals since 2uu8, some Suu of which have been suppoiteu by the Nin-
istiy of Cultuie as of 2u14. The possibility of financial suppoit both fiom the
Ninistiy anu othei institutions anu souices (e.g. local authoiities) was one
of the motivations behinu the insciiptions into the Registiy (although not as
stiong as some othei types of motivation).
The insciiption on 0NESC0's lists, howevei, uiu not only uepenu on this
new type of text anu coopeiation, but also on auuitional activities of the
Ninistiy anu expeits in vaiious situations. Foi example, the expeits fiom the
Committee, the Bepaitment foi 0NESC0 anu the Bivision foi ICB attenueu
inteinational meetings anu communicateu with 0NESC0 iepiesentatives.
The membeiship of Cioatia in the 0NESC0 ICB Committee (2uu8-2u12) anu
the Auvisoiy Bouy weie essential in getting the suppoit to insciibe the ele-
ments. The Ninistiy also oiganizeu an inteinational seminai foi ICB expeits
in 2uu9, which pioveu to be a goou oppoitunity to piesent Cioatian ICB to
the iepiesentatives of 0NESC0 piioi to the insciiption of the nominations
4S
The iesolution uocument on D$%,B.) (2uu7: 2). The subjective view of the beaieis was not pait of
the text that was fiist ieceiveu fiom the exteinal expeits; it was auueu aftei a uiscussion with the beaieis
that I conuucteu as a Ninistiy official.
44
anu explain the intention to insciibe the elements into 0NESC0's lists. The
iationale behinu the uecision of highei-ianking officials fiom the Ninistiy to
senu as many as 16 nominations to 0NESC0 was to iepiesent all the majoi
geogiaphical aieas in Cioatia, anu I communicateu this iuea to the 0NESC0
Bivision foi ICB in Paiis (that officially ieceives the nominations), wheie I
biought all the nomination files in 2uu8. This maue me an active paiticipant
(a position I also hau many times aftei that) in ensuiing that at least some of
0NESC0's iepiesentatives unueistoou why Cioatia selecteu the elements it
uiu anu why these elements meet 0NESC0's ciiteiia foi insciiption. The con-
text of the piocesses taking place between institutions is a complex one, anu
ceitain goals aie not achieveu just thiough official coiiesponuence. Touay,
theie aie a limiteu numbei of nominations that can be sent to 0NESC0 by the
countiies that alieauy have theii elements insciibeu, so, it tuineu out to be a
"goou" uecision of the highei ianking officials to senu moie nominations in
the beginning stages of the making of the list.
46
TAZANS74M> 4CW 7SN4Ca
The new template uevelopeu in the Bivision foi ICB was useu in the text about
the Festivity of Saint Blaise as well as 6,)%)9,
47
Sinjska alka
48
anu 8$%,B.).
Influenceu by 0NESC0's new appioach, the main ciiteiia foi choosing what
to insciibe in the Registiy, togethei with the impoitance that the element
has foi local iuentity, became the enuangeiment of the element (uuiue foi
the Canuiuatuie Files foi Nasteipieces Sf) anu paiticipation of the beaieis,
ieflecteu in expeit ieviews:
Two basic motives foi the insciiption in the Registiy |.j aie the impoitance
of a tiauition foi the cultuial iuentity of the community |.j anu the necessity
of its piotection |.j compaieu to othei genies |.j of tiauitional music - it
cannot be saiu that its viability is in uangei anu that it neeus piotection |.j.
46
The Ninistiy's Bepaitment (touay: Seivice) foi 0NESC0, that hau also been actively involveu in
the piocesses of ICB enlisting both in the Registiy anu especially on 0NESC0's lists since the veiy begin-
nings fiom 2uuu until touay, confiimeu in 2uu8 that theie weie no limitations on the numbei of the
nominations pei countiy foi 2uu9 insciiptions. As 0NESC0 coulu not auministiatively have hanuleu all
the numeious nominations ieceiveu uuiing the fiist yeais of the new lists, touay, in instiuctions foi each
nomination foim, it is explicitly stateu that the countiy senuing seveial nominations to one of 0NESC0's
thiee lists has to iank them accoiuing to its view of theii piioiity (see foims' page: http:www.unesco.
oigcultuieichinuex.php.lg=en&pg=uu184).
47
Becaiac is a musical anu oial liteiaiy genie composeu of uecasyllabic veises thiough which inhabit-
ants of Eastein Cioatia expiess themselves anu theii iuentity.
48
Sinjska alka stanus foi a contest between seveial caiefully chosen contestants who iiue hoises
at full gallop aiming theii lances at a iing. It is a thiee-centuiy long tiauition anu expiession of cultuial
iuentity of the town of Sinj (in southein Cioatia) anu its suiiounuing aiea.
45
The pioposeis aie beaieis themselves |.j which complies with 0NESC0's
piopositions that the beaieis of the tiauition shoulu be the main subjects of
the piotection pioject.
49
The ieview actually stateu that Becaiac uoes not have to be insciibeu as
it is not enuangeieu, but the uecision by the highei-ianking officials (one
of whom felt it as his own iuentity maikei because he came fiom the aiea
wheie this tiauition is uphelu), the fact that it is a significant pait of the
cultuie of that aiea anu the fact that the set "official" ciiteiia weie met, leu
to its insciiption.
As the numbei of pioposals foi insciiptions incieaseu since the initial
insciiptions on 0NESC0's Repiesentative list in 2uu9, the texts about ICB
elements hau to be piepaieu in a veiy shoit time uue to vaiious piessuies
fiom insiue anu outsiue the Ninistiy, which leu to the fact that the expeits
fiom the Bivision coulu not contact all the beaieis. In most cases, the expeits
fiom the Committee anu fiom vaiious piofessional anu scholaily institu-
tions weie invaluable in facilitating communication between the Ninistiy's
officials anu the beaieis. They woulu anu still uo explain the puipose(s)
Su

of the insciiption to the beaieis anu collect the beaieis' attituues towaius
the element (oi they might alieauy know it). This was also in pait uue to the
fact that in many cases the expeits ueciueu to insciibe elements that weie
sufficiently uocumenteu, anu the many elements selecteu foi the Registiy
coiiesponus to those that the expeits fiom the Committee (ovei 2u uiffeient
expeits weie involveu in the woik fiom 2uu2 until touay) anu othei exteinal
expeits conuucteu ieseaich on (in auuition to the ones alieauy mentioneu,
this incluues $3.)&3, singing, the spiing custom of kialjice fiom uoijani,
many veinaculais, uances fiom the islanu of Kik, etc.). This cooiuination was
also ieflecteu in naming the elements: e.g. 8$%,B.) ietaineu the suggesteu
S1

scholaily name "swoiu play" which the beaieis accepteu, while Sinjska Alka
kept its beaieis' categoiization as a "chivaliic game", which was latei also
kept foi 0NESC0's list. 0sually, the beaieis want to keep theii peiception
of the element in the official veision insciibeu on the list, because it is moie
easily iecognizeu by them anu the geneial public. I believe that this also
49
Both citations fiom the Expeit Review on Becaiac 1 (2uu6: 1, 2).
Su
The "official" goals of the insciiption (such as iaising visibility of ICB, cieating inteicultuial anu
inteinational uialogue, etc.) anu the unofficial goals (moie possibilities of financing vaiious activities of
safeguaiuing) aie both explaineu in the 2uuS Convention anu on 0NESC0's website (http:www.unesco.
oigcultuieich).
S1
"The name foi moieska is, howevei, inconsistent in the pioposal - the name Koiculans use foi it is
baseu on the public opinion about the past anu touiist tienus, which iefei to meuieval games as 'chivaliic',
although in the souices they cite it is iefeiieu to as a swoiu battle game, oi swoiu battle uance. the
Koiculans uiu not take into consiueiation the |scholailyj texts in theii pioposal, although |they weie
familiai with themj" (The Expeit Review on Noieska 1 2uu6: 2).
46
ieflects the significance of the listing foi the communities anu theii symbolic
placement on the lists.
Foi most elements a ieview was commissioneu fiom an expeit who has
uone ieseaich on the element oi the type of ICB to which the element be-
longs (music, uance, play, custom, ciaft, etc.). These ieviews anu suggestions
on how to impiove the text have been taken into consiueiation in wiiting the
final veisions of the official uocument on an ICB element:
As it is one of the key symbols of the tiauitional Slavonian musical piactice,
I consiuei it appiopiiate to insciibe 6,)%)9 |.j I woulu like to wain about
some uata which is unacceptable fiom an expeit point of view.
S2
In some cases theie weie almost no ielevant ethnogiaphic souices that
woulu pioviue enough uata foi some elements to be insciibeu, anu those
texts weie wiitten by the expeits in the Bivision foi ICB on the basis of vaii-
ous souices (uiiect contact with the beaieis, histoiic souices, piofessional
anu scholaily woik fiom othei uisciplines, the Inteinet). Some of the sug-
gestions foi insciiption into the Registiy came fiom local communities anu
some fiom vaiious political gioups foi a vaiiety of ieasons. 0ntil iecently,
politicians actually tiieu to speeu up the piocess of insciiption of elements
which hau alieauy been valoiiseu by expeits, iathei than tiying to select
what to insciibe. Piessuies to speeu up the piocess also hau a negative effect
on the quality of the texts about ICB elements, some of which weie not wiit-
ten to the stanuaiu suggesteu by the expeits fiom the Committee anu the
Bivision. Foi example, infoimation on the histoiical backgiounu oi changes
of the element, on similai examples that aie still piacticeu elsewheie, etc.
woulu be missing. Anothei pioblem that aiose as the texts weie wiitten
was the non-existence of iecent uocumentation anu ieseaich fiom the fielu
which woulu pioviue moie iecent uata anu insight into the cuiient state of
some elements. When I was askeu by some of the beaieis whethei it was
possible to insciibe theii element uespite the lack of uata, I woulu communi-
cate it to the Committee anu to my supeiiois, who woulu at fiist usually not
be suie whethei to insciibe it oi not (suggestions aie eithei to wait foi futuie
ieseaich oi put the element into wiuei categoiies of ICB, etc.). Bowevei, the
beaieis woulu like the element to be insciibeu as soon as possible, which
usually iesults in the text missing some of the infoimation about the ele-
ment, anu the final text that I woulu wiite togethei with the beaieis in such
a case woulu iefeience the lack of ieliable uata:
S2
Fiom the Expeit Review on Becaiac 2 (2uu6: 1).
47
Accoiuing to the available uata gatheieu until touay, it can be piesumeu that
this jewelleiy is specific only to this aiea.
SS
Fiom my position as an auministiative expeit seiving the public, I have taken
the position of an "auvocate" of those elements anu communities, sometimes
even contacting them fiist, so my effoits iesulteu in the insciiption of those
paiticulai elements (e.g. tiauitional fishing in Lonjsko polje, the tiauitional
skill of uecoiating Eastei eggs, the aitistiy of making tiauitional Chiistmas
uecoiation .'& anu -;*+,%, anu seveial otheis).
Piessuies fiom outsiue anu insiue the Ninistiy weie piesent since the
beginning of listing, anu came fiom vaiious levels, fiom the highest ianking
state officials thiough expeits to beaieis anu officials on the local auminis-
tiative level. Touay the piessuies uecieaseu anu it was ueciueu that some
of the elements woulu have to be ieuefineu in vaiious ways: some woulu
have to be incluueu into bioauei categoiies as they appeai too paiticulai
foi the Registiy, anu some woulu have to be nameu uiffeiently (e.g. some
of the ciafts aie to be ienameu fiom "tiauitional ciafts" into "a tiauitional
wayskill of making a ceitain object" etc.). Although lacking scholaily uata,
the texts that give basic infoimation about the elements which have still not
been ieseaicheu in uepth coulu be useu as the basis foi futuie ieseaich (one
of the safeguaiuing measuies), pioviuing a valuable staiting point.
Fiom the ieaction of the communities anu the public, it seems that the
insciiptions, especially on 0NESC0's lists, have changeu the attituue towaius
some of the elements. The meuia laigely unciitically ieflecteu on the insciip-
tions as a positive thing foi the insciibeu element, anu some of the com-
ments of the public available online as a iesponse to such meuia coveiage
weie also positive. Bowevei, most of the positive effects of insciiptions weie
communicateu to the Ninistiy via uiiect communication with the beaieis,
wheie they expiesseu theii satisfaction about the insciiption, mentioning
the fact that it changeu the public attituue towaius theii heiitage, especially
if it hau been negative befoie, that they feel less ashameu when piesenting
it, as well as that they aie finuing ways to tiansmit the knowleuge to youngei
geneiations, tiying to iaise funus foi theii activities, anu so on, which, in
some examples (e.g. $3.)&3,), hau not been the case befoie. Foi $3.)&3,, what
was communicateu to the Ninistiy was also saiu to the public: "The goal of
oui festival is to keep anu pieseive the olu way of singing |.j ojkanje is not
uncontiolleu shouting, noi uncultivateu singing" (Talijas 2u12: 1), which
hau been the peiception of the public befoie the insciiption.
Baseu on my communication with the communities in Cioatia they alieauy
know how to "use" theii heiitage, so the influence the listing hau is only one
SS
Fiom the Resolution uocument on making .$-)1%, jewelleiy X2u12: 1).
48
of many influences alieauy shaping the attituues anu cultuie in Cioatia.
Fiom seveial uozen of such contacts with the iepiesentatives of communi-
ties anu beaieis, I concluue that besiues the neeu foi the piotection of theii
iights, most communities want the insciiption on the ICB list(s) to confiim
that theii heiitage is valuable, baseu on expeit eviuence anu iecognition by
the state (the Ninistiy) oi an inteinational bouy (0NESC0). This was the
case paiticulaily aftei the fiist insciiptions on 0NESC0's Repiesentative list,
when many people woulu call anu almost woiu foi woiu say that they want
theii heiitage to be insciibeu at least on the Registiy if not on 0NESC0's list.
Nany woulu piopose a tiauition that is uiffeient fiom the ones alieauy listeu
oi a tiauition that coulu be insciibeu sepaiately, although they have anothei
tiauition that was oi coulu be insciibeu togethei with seveial othei com-
munities. Fiom my insight into these pioposals, neaily all of them, besiues
the alieauy mentioneu ones, hau a veiy impoitant unueilying motivation: to
become visible within the context of the listing i.e. within the context of the
cultuial scene on the "national" (the Registiy) anuoi the "woilu" (0NESC0's
lists) level. Fiom the follow-ups iegaiuing the elements given to the Bivi-
sion, I came to the conclusion that the insciiptions hau impoitant social anu
public implications, some of which eithei initiateu oi just encouiageu open
expiession of iuentity, the neeu to become moie iecognizable within the
countiy anu abioau, the ambition to "use" the heiitage foi othei puiposes
such as touiism, politics, etc. This complex "selection" of the ICB elements
that woulu seive the uesiie of the community to iepiesent itself ueseives a
sepaiate analysis that woulu confiim all the mechanisms goveining it.
The categoiization of the ICT in the legislation oi in the beaiei's inteipie-
tation uiu not always coiiesponu to the expeit opinion. Negotiating between
the wishes of all thiee levels, the auministiative, the expeit anu the com-
munity level, was pait of many insciiptions. 0ne of the fiist such cases was
the Legenu about Picoks,
S4
which was an iuentity maikei foi the local com-
munity, but about which the Ninistiy's highei-ianking officials, the expeits
fiom the Bivision foi ICB anu the Committee coulu not ieach a consensus
anu ueciue whethei to insciibe it at all, anu, if so, unuei which categoiy.
It was insciibeu as a uiaft pioposal (teimeu "pieventive") in 2uuS with
the ueauline of S yeais unuei the name "Tiauitional oial stoiy 'Legenu about
Picoks'" anu again in 2uu6 as the "'Legenu about Picoks' - Slovenian
SS
Stageu
Peifoimance"Q The text staiteu with mentioning the tangible heiitage of the
aiea connecteu with the peifoimance, which again confiims how ueeply
S4
The Legenu about Picoks is the name of an ICB element fiom the town of Buidevac in noithwestein
Cioatia. It is the oial stoiy about an event fiom the histoiy of the town, on the basis of which a stageu
peifoimance was wiitten anu enacteu each yeai in memoiy of the event.
SS
"Slovenian", because uuiing the fiist attempt to insciibe the element theie was a uispute about the
authoiship of the stageu peifoimance, one veision of which was wiitten by a Slovenian aitist.
49
iooteu the concept of tangibility of cultuie was in the auministiative appa-
iatus at the time:
The foitiess, which is the place wheie this oial expiession is stageu anu one
of the oluest objects of this type in the aiea |.j is a piotecteu cultuial goou.
S6
In 2uu6 the Bivision foi ICB inviteu ieviews, which categoiizeu it completely
uiffeiently:
0n the basis of these facts, it is cleai that the cultuial, enteitaining, spoits
anu touiist manifestation calleu Legenu about Picoks helu tiauitionally |.j in
Buidevac is a self-stanuing anu valuable cultuial phenomenon in the uivei-
sity of Cioatian cultuial heiitage, anu I suggest |.j with full confiuence that it
be insciibeu on the List |.j.
S7

0bviously theie is a uilemma on what to piotect: the oial expiession oi its
stageu peifoimance. Accoiuing to the |pieventivej Resolution the oial ex-
piession is piotecteu, but it is unjustly connecteu to the authoi's woik |.j
fiom 1977 calleu "stageu folk game" (unjustly as theie aie seveial authoi vei-
sions |.j). The text shoulu eithei be moie geneial oi baseu on an infoimant's
veision of the stoiy.
S8
Ny iole in this paiticulai case was to negotiate an agieement with the expeits
on how to insciibe the element so that it woulu "fit" the alieauy establisheu
uefinitions anu ciiteiia foi ICB listing, anu we agieeu that the best solution
was to put it unuei the categoiy of oial expiession, which coiiesponus to
Aiticle 9, paiagiaph 2, point 1 of the 1999 Act, so in the enu this element
was insciibeu in 2uu7 as: "Legenu about Picoks - a tiauitional oial stoiy".
In the comment by Zoiica vitez it is cleai that some of the membeis of the
Committee hau uoubts about piotecting anu categoiizing it as ICB because it
"uoes not fit into the scope of piotection of intangible cultuial goous that aie
baseu on the activities anu concepts of 0NESC0" (vitez 2uu7: 22). Ny posi-
tion was again veiy fiagile as I hau to follow the oiueis of the highei-ianking
officials in the Ninistiy to insciibe the element, so, to iesolve the issue of
the insciiption I hau long conveisations with seveial of the membeis of the
Committee with the aim of mitigating the uecision of the Ninistiy to insciibe
the element anu theii ueteimination not to insciibe it. The element woulu
have been insciibeu whethei oi not the expeits gave theii positive opinion,
but if agieement was ieacheu with at least some of the exteinal expeits, ten-
S6
It was influenceu by the tangibility suiiounuing the element iathei than its' own woith as an oial
tiauition. Resolution uocuments on pieventive piotection of the Legenu of Picoks (2uuS anu 2uu6: 1).
S7
Expeit ieview on Picoks Legenu 2 (2uu6: S).
S8
Expeit ieview on the Picoks Legenu 1 (2uu6: 2).
50
sion woulu be ieuuceu anu fuithei coopeiation between the Ninistiy anu
the exteinal expeits continueu.
The expeits fiom the Ninistiy anu the Committee still have not ieacheu
the point wheie such examples of tiauitional heiitage that uo not fit into
the neatly set categoiies anu uefinitions of ICB woulu be insciibeu in the
foim they exist touay, anu this is usually ueciueu upon on a case-by-case
basis, foicing it into one of the existing "niches". It woulu take some time
to ieach the expeit attituue towaiu it anu change the stiict following of the
alieauy uefineu categoiies. Some of the pioposals foi insciiption aie still
being uebateu anu await the uecision of whethei to insciibe them oi not, as
communities uo consiuei them "living" anu pait of theii iuentity anu histoiy
(e.g. the custom Y)2$#'3,1 2$1 K'2$8). Foi now, theie is agieement between
the Bivision anu the Committee that the so-calleu manifestations anuoi
festivals aie not within the bioauei uefinition of ICB, which iesulteu in the
moie geneial uecision that they shoulu not be insciibeu (e.g. vinkovacke
jeseni, Bakovacki vezovi, etc.).
CSMCNEI4SM
The fiist insciiptions of ICB elements in the Registiy weie influenceu by
the piepaiation of pioposals foi the 0NESC0 piogiam of Pioclamation of
Nasteipieces of 0ial anu Intangible Beiitage of Bumanity, as well as the iuea
of woilu lists of ICB latei establisheu by the 2uuS Convention. This influence
is visible in the texts that uesciibe the initial ICB elements, anu they testify
to the changes in the appioach to tieating ICB as a sepaiate type of heiit-
age. The emphasis was at fiist mainly on histoiical uata anu a moie geneial
uesciiption of the element, explaining its value anu emphasizing its national
anu inteinational placement in oiuei to piove its "univeisal" value. Foi ICB
it pioveu to be a uifficult task to uefine the uniqueness of each element, as
theie aie many vaiious piactices in the woilu.
The expeits weie the ones who maue the fiist "iough" selection of ICB
elements that shoulu be insciibeu in the lists. In Cioatia, expeits fiom the
Committee, both with theii positive anu ciitical attituue, pioveu to be one
of the seveial main contiibutois to the uevelopment of Cioatian ICB policy
establisheu by the Ninistiy of Cultuie. When a new appioach uevelopeu
both in 0NESC0 anu the Ninistiy on the basis of the fiist insciibeu elements,
new possibilities openeu foi the evaluation of ICB elements. Fiom the initial
attituue of the scholais anu expeits about the most "valuable" examples of
ICB that "ueseiveu" insciiption, the emphasis of the ciiteiia shifteu to the
"emotional" chaige of each element anu the willingness of the beaieis anu
vaiious othei influences coming fiom uiffeient siues to insciibe it on the list.
51
Baving in minu the changing aspects of cultuial expiessions, it was agieeu
among the expeits in Cioatia who woik on ICB listing that the teiminology
anu categoiization shoulu iemain open to uefine each element sepaiately.
Wiiting the nominations hau thiee majoi layeis: the fiist layei was the ex-
peit text which pioveu to be impoitant to uesciibe the ICB element anu its
changes anu significance thiough time; the seconu layei was pioving that
the beaieis paiticipateu in the piepaiation of the file, suggesteu fuithei
measuies anu explaineu what the element signifies to them; anu the thiiu
layei was convincing 0NESC0 why the element shoulu be insciibeu. It was
not impoitant to uesciibe "how" but "why", which was, foi a long time, one of
the majoi obstacles foi wiiting the text about the ICB element.
In many communities the insciiptions tiiggeieu the neeu to select anu
piopose a cultuial piactice they consiuei iepiesentative of themselves, theii
histoiy anu place of living, iethink all the elements they have anu ievaloiize
them, which in tuin influenceu theii attituue towaius theii heiitage. In this
sense, political influence on insciiptions was only one pait of the bioauei
context of the piocesses that have been happening in the iealm of "cultuie".
0n the othei hanu, auuitional effoit to convince the uecision makeis fiom
the Ninistiy to insciibe an element, anu not only aiticulate it in the text of
the pioposal, incluueu vaiious types of communication with expeits outsiue
oi insiue the Ninistiy, highei-ianking officials oi othei influential peisons
gioups that contiibuteu to the justification of insciiption. This was also tiue
on the othei level, that of the Ninistiy senuing nomination files to 0NESC0,
which, in auuition to a special type of text, also incluueu uiffeient kinus of
communication with the expeits anu officials in the 0NESC0 anu its bouies.
Without those uiffeient layeis of peisuasion, theie might have been moie
uifficulties in achieving so many insciiptions both on the national anu the
inteinational level.
Cieating the lists anu choosing some elements ovei otheis is aibitiaiy
anu cannot be "objective" no mattei how one tiies to elaboiate it, which this
analysis also cleaily illustiates. I believe that all countiies have to face cei-
tain issues iesulting fiom the attempt to make ICB lists, because ICB is full of
emotions, but also something that, in 0NESC0's teims, "inuiviuuals, gioups
anu communities" use foi vaiious puiposes uepenuing on the context anu
theii placement in it. Some analyses have alieauy shown that heiitage can
be useu "politically" in vaiious ways, not only by "high" politics but also by
those who claim it as theiis. Fiom my point of view as an insiuei, I think
that 0NESC0's ICB policy iaiseu some complex issues in the cultuial uomain,
issues which may not have been so obvious befoie, but which became moie
cleaily visible uuiing the piocess of insciiption.
The piessuies that I hau to take as an auministiatoi, an expeit anu a pei-
son weie manifolu anu came fiom vaiious siues: the expeits, my supeiiois,
52
the beaieis, the communities anu myself. 0f couise, aftei the initial phase, I
founu a way to tackle the issues as they came, uepenuing on the situation anu
the "stakeholueis", which always geneiateu new expeiience.
N4GAR=GERA =MT ISERCAI
Act on the Piotection anu Pieseivation of Cultuial uoous. 1999. Available at: http:www.
unesco.oigcultuienatlawsmeuiapufcioatiacioatia_act_piotectioncltuialgoous_
engtof.puf anu in Cioatian http:naioune-novine.nn.hiclancisluzbeni271u22.html
(accesseu 1S Becembei 2u1S).
Canuiuatuie file on Istiian music "Istiian Ethnomusical Niciocosmos" foi the Pioclamation of
Nasteipieces. 2uu2. Aichive of the Ninistiy of Cultuie, Cioatia.
Canuiuatuie file "Lacemaking in Cioatia" foi the Pioclamation of Nasteipieces. 2uu4. Aichive
of the Ninistiy of Cultuie, Cioatia.
Ceiibasic, Naila. 2u1S. "Novi val piomicanja nacionalne bastine. 0NESC0-ova Konvencija o
ocuvanju nemateiijalne kultuine bastine i njezina implementacija". In /%$'"#$1&3) 6)B+'&,Q
5%'+'., *+;1'3, $ &,8)+,%'3)-&$3 .;+;%' Naiijana Bameisak, Iva Plese anu Ana-Naiija
vukusic, eus. Zagieb: Institut za etnologiju i folkloiistiku.
Convention foi the Safeguaiuing of Intangible Cultuial Beiitage. 2uuS. 0NESC0. Available
at: http:www.unesco.oigcultuieichinuex.php.pg=uuuu6 (accesseu 1S Becembei
2u1S).
Becisions Auopteu by the Executive Boaiu at its 1SSth Session. 1998. 0NESC0. Available at:
http:unesuoc.unesco.oigimagesuu11uu11421142S8e.puf (accesseu 1S Becembei
2u1S).
Becision on piotecteu geogiaphical inuication of Slavonski kulen. Available at: http:www.
mps.hiuefault.aspx.iu=94Su (accesseu 1u August 2u1S).
Expeit ieview on Becaiac 1. 2uu6. Aichive of the Ninistiy of Cultuie, Cioatia.
Expeit ieview on Becaiac 2. 2uu6. Aichive of the Ninistiy of Cultuie, Cioatia.
Expeit ieview on the Istiian Ethnomusical Niciocosmos. 2uu1. Aichive of the Ninistiy of Cul-
tuie, Cioatia.
Expeit ieview on Noieska 1. 2uu6. Aichive of the Ninistiy of Cultuie, Cioatia.
Expeit ieview on Picoks Legenu 1. 2uu6. Aichive of the Ninistiy of Cultuie, Cioatia.
Expeit ieview on Picoks Legenu 2. 2uu6. Aichive of the Ninistiy of Cultuie, Cioatia.
uuiue foi the Canuiuatuie Files foi Nasteipieces. 2uu1 anu 2uuS. 0NESC0. Available at: a)
http:unesuoc.unesco.oigimagesuu12uu1246124628eo.puf anu b) http:poital.
unesco.oigcultuieesfile_uownloau.phpabe1SSuc9u7uu1c1f89aubuS9aSfb82SAn-
nexevI-Eng.puf (accesseu 1S Becembei 2u1S).
Bameisak, Naiijana anu Iva Plese. 2u1S. "0vou u pioizvounju bastine". In /%$'"#$1&3) 6)B+'&,Q
5%'+'., *+;1'3, $ &,8)+,%'3)-&$3 .;+;%'Q Naiijana Bameisak, Iva Plese anu Ana-Naiija
vukusic, eus. Zagieb: Institut za etnologiju i folkloiistiku.
Biovatin, Niiela. 2u11. "The Safeguaiuing anu Listing of Intangible Cultuial uoous in Cioa-
tia Registiiianje i ocuvanje nemateiijalnih kultuinih uobaia u Bivatskoj". Collection of
papei fiom inteinational confeience R%)A+)++%)9+ Z +%)1'+'$&)- 9%)A+*J&,> )++%)9+'$&* A$%
9;-+;%)- +$;%'*8Q D;*,;8* $A C%#)+*.$ ")4$%3,. Available at: http:www.ciaftattiact.com
pufZboinik-Ciaftattiact.puf (accesseu 1S }anuaiy 2u1S).
53
Inteinal iepoits on the activities of the Bivision foi ICB. 1999-2u1S. Aichive of the Ninistiy
of Cultuie, Cioatia.
Kiishenblatt-uimblett, Baibaia. 2u1S. "Svjetska bastina i kultuina ekonomija". In /%$'"#$1&3)
6)B+'&,Q 5%'+'., *+;1'3, $ &,8)+,%'3)-&$3 .;+;%'Q Naiijana Bameisak, Iva Plese anu Ana-
Naiija vukusic, eus. Zagieb: Institut za etnologiju i folkloiistiku.
Nikocevic, Liuija. 2uu4. "The Intangibility of Nulticultuialism". Available at: http:icme.icom.
museumfileauminusei_uploaupuf2uu4nikocevic.puf (accesseu 1S Becembei 2u1S).
Nikocevic, Liuija. 2u12. "Cultuie oi Beiitage. The Pioblem of Intangibility." S+&$-$B.) +%'6'&)
SS42: S7-112
Nomination file on Istiian music "Two-pait Singing anu Playing in the Istiian Scale" foi the
insciiption on the 0NESC0's Repiesentative List of Intangible Cultuial Beiitage. 2uu8.
Aichive of the Ninistiy of Cultuie, Cioatia.
Nomination file on "Lacemaking in Cioatia" foi the insciiption on the 0NESC0's Repiesenta-
tive List of Intangible Cultuial Beiitage. 2uu8. Aichive of the Ninistiy 0fficial coiiesponu-
ence between the Ninistiy anu 0NESC0. 1999-2u1S. Aichive of the Ninistiy of Cultuie,
Cioatia.
0peiational Biiectives foi the Implementation of the 2uuS Convention. Available at: http:
www.unesco.oigcultuieichenuiiectives (accesseu 1S Becembei 2u1S).
0veiview on the Pioclamation of Nasteipieces of the 0ial anu Intangible Beiitage of Buman-
ity - 0NESC0. Available at: a) http:www.unesco.oigcultuieichinuex.php.pg=uu1uS
anu b) http:www.unesco.oigbpiintangible_heiitagebackgiounue.htm (both ac-
cesseu 1S Becembei 2u1S).
Pioposal foi the insciiption of festivity of Saint Blaise, Bubiovnik. 2uu6. Aichive of the Ninis-
tiy of Cultuie, Cioatia.
Repoit on 0NESC0 anu ACC0 Expeit Neeting on Community Involvement in Safeguaiuing In-
tangible Cultuial Beiitage: Towaius the Implementation of the 2uuS Convention. Available
at: http:www.unesco.oigcultuieichuocsicuuuS4-EN.puf (accesseu Su Becembei
2uu8).
Resolution uocuments on pieventive piotection of the Legenu of the Picoks. 2uuS anu 2uu6.
Aichive of the Ninistiy of Cultuie, Cioatia.
Resolution uocument on uanceplay Noieska, Koicula. 2uu7. Aichive of the Ninistiy of Cul-
tuie, Cioatia.
Resolution uocument on Festivity of Saint Blaise, Bubiovnik. 2uu7. Aichive of the Ninistiy of
Cultuie, Cioatia.
Resolution uocument on making of jeweliy kolauie, }astiebaisko. 2uu7. Aichive of the Ninis-
tiy of Cultuie, Cioatia.
Resolution uocument on music anu oial expiession Becaiac, Eastein Cioatia. 2uu7. Aichive of
the Ninistiy of Cultuie, Cioatia.
Resolution uocument on lacemaking in Pag. 2uu4. Aichive of the Ninistiy of Cultuie, Cioatia.
Resolution uocument on lacemaking in Bvai. 2uu4. Aichive of the Ninistiy of Cultuie, Cioatia.
Resolution uocument on lacemaking in Lepoglava. 2uu4. Aichive of the Ninistiy of Cultuie,
Cioatia.
Resolution uocument on paski teg, Pag. 2uu4. Aichive of the Ninistiy of Cultuie, Cioatia.
Resolution uocument on pokiivaca, Pag. 2uu4. Aichive of the Ninistiy of Cultuie, Cioatia.
Resolution uocument on tiauitional contest Sinjska alka, Sinj. 2uu7. Aichive of the Ninistiy
of Cultuie, Cioatia.
54
Recommenuation on the Safeguaiuing of Tiauitional Cultuie anu Folkloie. 1989. Available
at: http:poital.unesco.oigenev.php-0RL_IB=1S141&0RL_B0=B0_T0PIC&0RL_SEC-
TI0N=2u1.html (accesseu 1S Becembei 2u1S).
Repiesentative List of Intangible Cultuial Beiitage of Bumanity (Cioatian nomination foims).
Available at: http:www.unesco.oigcultuieichinuex.php.lg=en&pg=uuSS9 (accesseu
1S Becembei 2u1S).
Stuuy foi Piotection of Koiculan Noieska. 2uu1. Town of Koicula. Aichive of the Ninistiy of
Cultuie, Cioatia.
Talijas, Ante. 2u12. "0jkanje is not }ust Shouting, but Real Nultipait Singing 0jkanje nije
puko ueianje, vec piavo viseglasje!" Available at: http:sibenskipoital.hi2u12u81S
foto-ojkanje-nije-puko-ueianje-vec-piavo-viseglasje (accesseu 2u August 2u12).
vitez, Zoiica. 2uu7. "The Legenu of the Picoks |Legenua o Picokimaj in the Light of ulobal anu
National (Cultuial) Policy". [)%$1&) ;83,+&$*+ 442: 11-2S.
0NESC0 ieflection on issues behinu the making of the 2uuS Convention. Available at: http:
www.unesco.oigcultuieichinuex.php.lg=en&pg=uuSu8 (accesseu S Septembei 2u1S).
Woilu Beiitage List: ciiteiia anu foim. Available at: http:whc.unesco.oigenciiteiia (ac-
cesseu 1S Becembei 2u1S).
Zebec, Tvitko. 2u1S. "Etnolog u svijetu bastine. Bivatska nemateiijalna kultuia u uvaueset i
pivom stoljecu". In /%$'"#$1&3) 6)B+'&,Q 5%'+'., *+;1'3, $ &,8)+,%'3)-&$3 .;+;%'Q Naiijana
Bameisak, Iva Plese anu Ana-Naiija vukusic, eus. Zagieb: Institut za etnologiju i folkloi-
istiku.
74I=MUA bMAL=GAR4U=NMS>b GAVIG=< 4YLAE 7SN4G4VA0
YM=MSIG4 4 MSI4GANU=
SAZETAK
0 tekstu se uaje piegleu pivih slucajeva upisa nemateiijalne kultuine bastine u Re-
gistai kultuinih uobaia Republike Bivatske te se pokazuje ua je 0NESC0 imao veliki
utjecaj na opis i valoiizaciju elemenata nemateiijalne kultuine bastine u Bivatskoj. 0
iauu se upucuje i na neke ou pioblema s kojima su se suocavali i koje su pokusali ii-
jesiti stiucnjaci koji su iauili na upisu nemateiijalne kultuine bastine u Registai kul-
tuinih uobaia, a autoiica se poviemeno osvice i na politiku nemateiijalne kultuine
bastine uopce. 0sim toga, autoiica pise i o vlastitoj poziciji stiucnjakinje u uizavnom
tijelu, koja nastoji pomiiiti znanstvena ocekivanja, politicke zahtjeve i stavove nosite-
lja piema nemateiijalnoj kultuinoj bastini. Pivi pokusaji sastavljanja tekstova o ne-
mateiijalnim kultuinim uobiima izabianim za upis u Registai kao i na 0NESC0-ovu
listu nemateiijalne kultuine bastine analiziiaju se na temelju uostupnih aihivskih
uokumenata i liteiatuie. 0 analiziianim se tekstovima jasno viui pomak ou koncepta
mateiijalnog aspekta kultuine bastine piema nemateiijalnosti kultuinih piaksi. Za-
kljucak upucuje na postojanje iazlicitih utjecaja na pioces upisivanja i izboia uobaia
za upis u Registai, sto svjeuoci o slozenosti kultuie i implikacijama koje ona nosi.
Kljucne iijeci: nemateiijalna kultuina bastina, 0NESC0, Registai kultuinih uobaia
Republike Bivatske

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