Berbers, in majority Kabyles, constitute about 40% of the French population of Algerian origin. The French state, because of double conditioning (1. “republican values”, 2. postcolonial relations with Algeria) ignore in fact in various manners the Kabyle presence in the French territory: they ascribe them automatically “Arabian” and “Muslim” roots (unofficially, as to be interested in one’s national origin and religion is in contradiction with the indivisibility and secularity of the Republic).

Trampling cultural rights of Kabyles by Algeria reflects on the French policy at both the official and unofficial level. This policy is being blamed for participation in Arabization of French citizens of Kabyle origin. Although Kabyle traditional culture is an oral one, the more and more French Kabyles learn by their own choice also writing of their language. Realization of secondary school leaving examination from Berber languages (Tamazight) and preparation for it is being complicated not only in reason of disagreement in the matter of interpretation of constitution, but also in reason of what in politics (including the international ones) belong to the sphere of unofficial.

 

Having developed gradually over time, historic city areas embody the values of culture both tangible and intangible. The UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage draws attention also to the intangible dimension of the historic urban landscape that enrich and extend the content of its outstanding universal value. However, the material culture in historic city areas is the center in the national preservation process of many countries. On one hand, the strategy of conservation and protection of intangible cultural heritage is governed by the standards and paradigms based on elements of traditional culture and folklore, and on the other hand, there is a growing trend of monitoring urban environment heritage, within the process of metropolization. Mapping the intangible cultural heritage includes strategies and indicates possibilities for the development of the ancient city of Nessebar community in the intangible cultural heritage unique to the investigated area.
 

A breakdown of the Chernobyl Nuclear Power Plant became a reference point for countless debates on the global consequences of introducing the nuclear technology. The most severe aftermaths of the catastrophe were witnessed, however, not because of radioactive contamination, but as a result of the resettlement of 336 thousand people and the degradation of the unique cultural heritage of eastern Polissia. Chernobyl, due to the stigma of radioactive contamination and apocalyptic landscapes, is perceived in complete detachment from its rich history and tradition. It has been stigmatised by the myths and stereotypes of mass culture. The article presents the specificity of eastern Polissia and discusses the Ukrainian researchers’ activities, conducted for many years, to rescue the relics of Polissia culture in the Chernobyl Exclusion Zone. It presents problems arising from the gradual degradation of traditional architecture in this area. As conservatory activities have not been carried out for many years and considering the lack of the overall vision of protection, this heritage may be completely destroyed in the near future.
 

In 1940, due to Nazi’s orders, Balut – the Lodz’s quarter which was inhabited mostly by Jews, became a closed district – Litzmannstadt Ghetto. After the Second World War the communists decided to use it as a place where the new “ideal” district was to be raised.

Streets’ names, ones changed by German occupants, were never restored. New, socialist buildings were raised and the memories of the former Jewish Ghetto were subsequently erased. However, the new district has never been finished and reminiscences of the past became an integral part of Baluty – a hybrid-district

Nowadays the quarters unveils its double characteristics, although its inhabitants frequently don’t fully identify with the place and its complicated history.

 

In the cultural landscape of Upper Silesian Agglomeration, evolving at the turn of 20th century, there is usually lack of elements that are commonly recognised as the valuable cultural heritage. However, in this amorphous urban space one can find objects of historical value. Among the postindustrial historical buildings still exist old workers’ estates, which are inseparably connected with the industrialisation and urbanisation of the region. They were evidence of civilisation progress and set social life norms for generations of Upper Silesians. Nowadays, because of long term neglect and during the restructuring of traditional industry they have become social exclusion areas. Although they are a part of the European industrial culture and the awareness of their value is increasing, they are still troublesome heritage, because they face numerous structural and socio-economic problems.
 

The article is a case study of the project “Gardens of memory”, which is intended to rehabilitate protestant heritage in Bielsko-Biała and revitalize the Old Evangelicals Cemetery. The text is based on desk research, participant observation and interviews with stakeholders involved in the project. The article presents the history of Lutherans who used to live in Bielsko, and the history of the Old Evangelicals Cemetery. It shows the aims of the project “Gardens of memory” and provides and analysis of stakeholders’ impact on the venture. The text indicates that heritage management is a very complicated and multifaceted process. It brings together different stakeholders, which are often not the direct heirs of the heritage but accept it through an adoption process.
 

In this article I will analyse changes which have been taking place in the sphere of the Polish Tartars’ ethnic culture for the last three decades. Nowadays, after the difficult years of communism, when the group was not able to communicate openly its ethnic character, we can consider a rise of interest and activities concerning its cultural resources. Generally speaking, we can witness several processes that relate to this phenomenon. First of all, we can observe the rediscovery of cultural traditions. Secondly, the group members more consciously and in organized way create their identity discourse in the context of the ethnic traditions. Thirdly, the process of creating the places with ethnic mark can be seen. Fourthly, the commercialisation of the heritage becomes visible, as a way of spreading the group’s values, history and traditions. My analyses are based on field research and study of the Internet.
 

Przekaz digitalny. Z zagadnień semiotyki, semantyki i komunikacji cyfrowej, red. Ewa Szczęsna,seria Projekty Komparatystyki, Universitas, Kraków 2015, ss. 404

Doris Bachmann-Medick (red.), The Trans/National Study of Culture: A Translational Perspective, de Gruyter, Berlin/Boston 2014, s. 271.