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Proud to be Dogon: An exploration of the local perspective on cultural tourism and cultural heritage management in Dogon country, Mali
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This paper explores how the local population of two Malinese villages in Dogon country, Kani Kombolé and Teli, are both managing their cultural heritage (on the United Nations Educational Scientific and Cultural Organization (UNESCO) World Heritage List since 1989) and creating a cultural tourism experience. The research is based on a project initiated by the National Ethnology Museum of the Netherlands and the Mission Culturelle in Dogon country to restore these villages. These institutes appear to be proponents of the authorised heritage discourse which perceives ‘heritage’ as aesthetic monuments which need to be ‘conserved as found’. The main question is: does the local population of Kani Kombolé and Teli comply with the authorised heritage discourse approach of these institutes or do they feel empowered to conserve, use and manage cultural heritage in their own way? It can be concluded that the local population partially manages their cultural heritage on their own terms and that this is not achieved without conflicts.
Title: Proud to be Dogon: An exploration of the local perspective on cultural tourism and cultural heritage management in Dogon country, Mali
Description:
This paper explores how the local population of two Malinese villages in Dogon country, Kani Kombolé and Teli, are both managing their cultural heritage (on the United Nations Educational Scientific and Cultural Organization (UNESCO) World Heritage List since 1989) and creating a cultural tourism experience.
The research is based on a project initiated by the National Ethnology Museum of the Netherlands and the Mission Culturelle in Dogon country to restore these villages.
These institutes appear to be proponents of the authorised heritage discourse which perceives ‘heritage’ as aesthetic monuments which need to be ‘conserved as found’.
The main question is: does the local population of Kani Kombolé and Teli comply with the authorised heritage discourse approach of these institutes or do they feel empowered to conserve, use and manage cultural heritage in their own way? It can be concluded that the local population partially manages their cultural heritage on their own terms and that this is not achieved without conflicts.
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