TY - JOUR
AU - Nazim Cokisler
AB - The concept of authenticity has concerned and been rousingly discussed by nearly all social sciences since the second half of the 20th century. Discussions about what courses of action should be taken for the restoration of historic buildings, which were initiated in the 19th century, gathered pace after the Second World War due to treaties and texts aimed to preserve cultural heritage at international levels. Consequent to the efforts of international organizations, particularly of UNESCO, the authenticity concept has not merely been an academic area of study; as part of the 1972 Operational Guidelines for the Implementation of the World Heritage Convention, authenticity also was determined as a criterion for the inclusion of heritage properties in the World Heritage List. Authenticity was not referred to in the Convention for the Safeguarding of the Intangible Cultural Heritage dated to 2003 but reappeared in the 2015 Operational Guidelines; as such, it plays a central role in academic discussions regarding the protection of intangible cultural heritage (ICH). Moreover, the concept of authenticity holds a position of being the subject of heritage tourism, a branch of tourism regarded to be accordant with the principle of sustainability, in which touristic attractions related to ICH elements are in demand. Accepted to be a travel motivator, authenticity has long been studied in the academic literature in terms of its significance for and function in the tourism industry. Nevertheless, the theoretical framework for the concept has apparently been based on individual perceptions and thus has not precisely been determined yet. Besides examining the progress of discussions about authenticity, this research maintains that the notion of authenticity may be perceived differently by both tourists and cultural heritage bearers -i.e. local communities- depending on their cultural backgrounds and that individual expectations as well as needs take precedence in the case of such dissimilar perceptions; while arguing that these perceivers are inclined to freely satisfy and obliged to utilize this conception, respectively, within the industry.
BT - Milli Folklor
M1 - 120
N2 - The concept of authenticity has concerned and been rousingly discussed by nearly all social sciences since the second half of the 20th century. Discussions about what courses of action should be taken for the restoration of historic buildings, which were initiated in the 19th century, gathered pace after the Second World War due to treaties and texts aimed to preserve cultural heritage at international levels. Consequent to the efforts of international organizations, particularly of UNESCO, the authenticity concept has not merely been an academic area of study; as part of the 1972 Operational Guidelines for the Implementation of the World Heritage Convention, authenticity also was determined as a criterion for the inclusion of heritage properties in the World Heritage List. Authenticity was not referred to in the Convention for the Safeguarding of the Intangible Cultural Heritage dated to 2003 but reappeared in the 2015 Operational Guidelines; as such, it plays a central role in academic discussions regarding the protection of intangible cultural heritage (ICH). Moreover, the concept of authenticity holds a position of being the subject of heritage tourism, a branch of tourism regarded to be accordant with the principle of sustainability, in which touristic attractions related to ICH elements are in demand. Accepted to be a travel motivator, authenticity has long been studied in the academic literature in terms of its significance for and function in the tourism industry. Nevertheless, the theoretical framework for the concept has apparently been based on individual perceptions and thus has not precisely been determined yet. Besides examining the progress of discussions about authenticity, this research maintains that the notion of authenticity may be perceived differently by both tourists and cultural heritage bearers -i.e. local communities- depending on their cultural backgrounds and that individual expectations as well as needs take precedence in the case of such dissimilar perceptions; while arguing that these perceivers are inclined to freely satisfy and obliged to utilize this conception, respectively, within the industry.
PY - 2018
SP - 119
EP - 130
T2 - Milli Folklor
TI - In Defense of the Cappadocian Aunty: The Authenticity Problem of Cultural Heritage from Tourism Perspective
SN - 1300-3984
ER -