ึคุณค่าของมรดกแห่งประเทศลาวและสิงคโปร์: การใช้ประโยชน์และผลกระทบ
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บทคัดย่อ
นักวิชาการในปัจจุบันมีความคิดเห็นตรงกันว่า "มรดก" เป็นสิ่งที่ถูกสร้างขึ้นด้วยกระบวนการทางสังคมและวัฒนธรรมด้วยวัตถุประสงค์ต่างๆ ดังนั้น "มรดก" จึงเป็นตัวแทนของคุณค่าที่คนในสังคมจะมีให้กับ "มรดก" นั้นในหลายระดับ ตั้งแต่ระดับโลกจนถึงระดับส่วนบุคคล ในบริบทของเอเชียตะวันออกเฉียงใต้นั้น "มรดก" ถูกสร้างขึ้นและให้ความหมายเพื่อประโยชน์ทางการเมือง และนำไปซึ่งการนำ "มรดก" มาใช้เพื่อการสร้างชาติ การนำมาใช้ลักษณะนี้ ทำให้ "มรดก" กลายเป็นเรื่องของกลุ่มคนที่มีอำนาจและให้การรับรอง "มรดก" อย่างเป็นทางการ ซึ่งจะนำไปสู่การไม่นับรวม "มรดก" ของคนกลุ่มอื่นๆ ในสังคม ในบทความนี้จะนำกรณีศึกษาของประเทศลาวและประเทศสิงคโปร์ มาชี้ให้เห็นกระบวนดังกล่าว ตลาดจนบทบาทของ "มรดก" ว่าเป็นภารกิจของคนส่วนใหญ่ของสังคม
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รูปแบบการอ้างอิง
Choomgrant, K. (2015). ึคุณค่าของมรดกแห่งประเทศลาวและสิงคโปร์: การใช้ประโยชน์และผลกระทบ. วารสารกระแสวัฒนธรรม, 16(30), 82–90. สืบค้น จาก https://so02.tci-thaijo.org/index.php/cultural_approach/article/view/58456
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เอกสารอ้างอิง
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[19] Smith, L. (2000). The Uses of Heritage. London and New York: Routledge.
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[2] Anheier, H. and Isar, Y.R. (eds). (2011). Heritage, Memory and Identity. London: Sage.
[3] Australia ICOMOS. (1999). The Burra Charter: The Australia ICOMOS Charter for Places of Cultural Significance.
[4] Choomgrant, Korakit. (2009). Expression of Sexuality and Lifestyles in Singapore and Bangkok: A Case of Singaporean Homosexual Men. M.A. Thesis, Centre for East and South-East Asian Studies, Lund University.
[5] Chua, B. H. (1998). Racial Singaporeans - Absence after the Hyphen in Kahn, J. S. (ed). Southeast Asian Identities: Culture and the Politics of Representation in Indonesia, Malaysia, Singapore and Thailand. Singapore: Institute of Southeast Asian Studies.
[6] Chutintaranond, Sunait and others. (2014).Chatniyom Thai Nai Beab Rean Thai (Thai Nationalism in Thai School Texts). Bangkok: Matichon.
[7] Goh, D. P. S. (2010). The Third Phase of Singapore Multiculturalism In Tan, H. T. (eds). Singapore Perspectives 2010. Singapore: Institute of Policy Studies, National University of Singapore.
[8] Goudineau, Y. (n.d.) Laos and Ethnic Minority Cultures: Promoting Heritage. Abbeville: UNESCO France
[9] Harrison, R. (2013). Heritage: Critical Approaches. London and New York: Routledge.
[10] ICOMOS. (1964). International Charter for the Conservation and Restoration of Monumentsand Sites (The Venice Charter).
[11] ICOMOS. (1994). The Nara Document on Authenticity. Convention Concerning the Protection of the World Cultural and Natural Heritage World Heritage Committee Eighteenth session.Phuket, Thailand.
[12] Jackson, P. A..(2004). The Thai Regime of Images. SOJOURN. 19(2), 181-218.
[13] UNESCO. (2013). Town of Luang Prabang. Retrieved May 15, 2014, from https://whc.unesco.org/en/list/479/
[14] Mettariganon, Dararat. (2005). Prawattisat Lao Lai Miti (The History of Laos from Different Dimensions). Bangkok: Muang Boran.
[15] National Archives of Singapore. (2007). Memories and Reflections: The Singapore Experience, Singapore: Tien Wah Press.
[16] Phillips, R. F. (2008). Queering Online: Transnational Sexual Citizenship in Singapore. Ph.D dissertation in Anthropology, University of California, Irvine, 2008.
[17] Tan, K. (2011). Stand Up For Singapore? Gay Men and The Cultural Politics of National Belonging In The Lion City. Ph.D. in Anthropology, University of Illinois at Urnana-Champaign.
[18] SarDesai, D. R. (1997). Southeast Asia: Past and Present, Colorado: Westview Press.
[19] Smith, L. (2000). The Uses of Heritage. London and New York: Routledge.
[20] Staiff, R. and Bushell, R. (2013). Mobility and Modernity in Luang Prabang, Laos: Re-thinking Heritage and Tourism. International Journal of Heritage Studies. 19(1), 98-113