UNESCOUniversal Declaration on Cultural Diversitya visiona conceptual platforma pool of ideasforimplementationa newparadigmCultural Diversity Series No. 1UNESCOUniversal Declaration on Cultural DiversityCultural Diversity Series No. 1a visiona conceptual platforma pool of ideas for implementationa new paradigmA document for the World Summiton Sustainable Development,Johannesburg, 26 August 4 September 2002TheUNESCOUniversalDeclarationonCulturalDiversitywasadopted unanimously in a most unusual context. It came in the wake of the events of11September2001,andtheUNESCOGeneralConference,whichwasmeeting for its 31st session, was the rst ministerial-level meeting to be heldafter those terrible events. It was an opportunity for States to reafrm theirconviction that intercultural dialogue is the best guarantee of peace and toreject outright the theory of the inevitable clash of cultures and civilizations.Such a wide-ranging instrument is a first for the international community. It raises cultural diversity to the level of the common heritage of humanity,as necessary for humankind as biodiversity is for nature and makes its defence an ethical imperative indissociable from respect for the dignity ofthe individual.The Declaration aims both to preserve cultural diversity as a living, and thusrenewable treasure, that must not be perceived as being unchanging heritagebutasaprocessguaranteeingthesurvivalofhumanity;andtoprevent segregation and fundamentalism which, in the name of cultural differences,would sanctify those differences and so counter the message of the UniversalDeclaration of Human Rights.The Universal Declaration makes it clear that each individual must acknowl-edge not only otherness in all its forms but also the plurality of his or her ownidentity, within societies that are themselves plural. Only in this way can cultural diversity be preserved as an adaptive process and as a capacity forexpression, creation and innovation. The debate between those countrieswhich would like to defend cultural goods and services which, as vectors ofidentity, values and meaning, must not be treated as mere commodities orconsumer goods, and those which would hope to promote cultural rights hasthusbeensurpassed,withthetwoapproachesbroughttogetherbytheDeclaration, which has highlighted the causal link uniting two complementaryattitudes. One cannot exist without the other.The Declaration, accompanied by the main lines of an action plan, can be anoutstandingtoolfordevelopment,capableofhumanizingglobalization. Of course, rather than give instructions, it provides general guidelines to be turned into ground-breaking policies by Member States in their speciccontexts, in partnership with the private sector and civil society.ThisDeclaration,whichsetsagainstinward-lookingfundamentalism the prospect of a more open, creative and democratic world, is now one of thefoundingtextsofthenewethicspromotedbyUNESCOintheearlytwenty-rst century. My hope is that one day it may acquire the same force asthe Universal Declaration of Human Rights.Kochiro MatsuuraDirector-General of UNESCOTHE CULTURAL WEALTH OF THE WORLD IS ITS DIVERSITY IN DIALOGUECultural Diversity: A VisionThe General ConferenceCommitted tothefullimplementationofthehumanrights andfundamentalfreedomsproclaimedintheUniversalDeclaration of Human Rights and other universally recognizedlegalinstruments,suchasthetwoInternationalCovenants of1966relatingrespectivelytocivilandpoliticalrightsand to economic, social and cultural rights,Recalling thatthePreambletotheConstitutionofUNESCOafrms that the wide diffusion of culture, and the education ofhumanityforjusticeandlibertyandpeaceareindispensableto the dignity of man and constitute a sacred duty which all thenations must full in a spirit of mutual assistance and concern,Furtherrecalling ArticleIoftheConstitution,whichassignstoUNESCOamongotherpurposesthatofrecommendingsuchinternational agreements as may be necessary to promote thefree ow of ideas by word and image,Referring to the provisions relating to cultural diversity and theexerciseofculturalrightsintheinternationalinstrumentsenacted by UNESCO1,Reafrming thatcultureshouldberegardedasthesetofdis-tinctive spiritual, material, intellectual and emotional featuresof society or a social group, and that it encompasses, in addi-tiontoartandliterature,lifestyles,waysoflivingtogether,value systems, traditions and beliefs2,Noting thatcultureisattheheartofcontemporarydebatesaboutidentity,socialcohesion,andthedevelopmentofa knowledge-based economy,Afrming thatrespectforthediversityofcultures,tolerance,dialogueandcooperation,inaclimateofmutualtrustandunderstanding are among the best guarantees of internationalpeace and security, Aspiring togreatersolidarityonthebasisofrecognitionof cultural diversity, of awareness of the unity of humankind, andof the development of intercultural exchanges,Considering thattheprocessofglobalization,facilitatedbytherapiddevelopmentofnewinformationandcommunicationtechnologies,thoughrepresentingachallengeforculturaldiversity,createstheconditionsforreneweddialogueamongcultures and civilizations,Aware ofthespecicmandatewhichhasbeenentrustedtoUNESCO,withintheUnitedNationssystem,toensurethe preservation and promotion of the fruitful diversity of cultures,Proclaims thefollowingprinciplesandadoptsthepresentDeclaration:IDENTITY, DIVERSITY AND PLURALISMArticle 1 Cultural diversity: the common heritage of humanityCulturetakesdiverseformsacrosstimeandspace.Thisdiversity is embodied in the uniqueness and plurality oftheidentitiesofthegroupsandsocietiesmakinguphumankind. As a source of exchange, innovation and crea-tivity, cultural diversity is as necessary for humankind asbiodiversity is for nature. In this sense, it is the commonheritage of humanity and should be recognized and afr-med for the benet of present and future generations.Article 2 From cultural diversity to cultural pluralismInourincreasinglydiversesocieties,itisessentialtoensureharmoniousinteractionamongpeopleandgroupswithplural,variedanddynamicculturalidenti-ties as well as their willingness to live together. Policiesfor the inclusion and participation of all citizens are gua-rantees of social cohesion, the vitality of civil society andpeace.Thusdened,culturalpluralismgivespolicyexpressiontotherealityofculturaldiversity.Indissociable from a democratic framework, cultural plu-ralism is conducive to cultural exchange and to the ou-rishing of creative capacities that sustain public life.Article 3 Cultural diversity as a factor in developmentCulturaldiversitywidenstherangeofoptionsopentoeveryone; it is one of the roots of development, unders-tood not simply in terms of economic growth, but also asa means to achieve a more satisfactory intellectual, emo-tional, moral and spiritual existence.CULTURAL DIVERSITY AND HUMAN RIGHTSArticle 4 Human rights as guarantees of cultural diversityThe defence of cultural diversity is an ethical imperative,inseparable from respect for human dignity. It implies acommitment to human rights and fundamental freedoms,in particular the rights of persons belonging to minoritiesandthoseofindigenouspeoples.Noonemayinvokeculturaldiversitytoinfringeuponhumanrightsguaran-teed by international law, nor to limit their scope.Article 5 Cultural rights as an enabling environment for cultural diversityCultural rights are an integral part of human rights, whichare universal, indivisible and interdependent. The ouris-hing of creative diversity requires the full implementationofculturalrightsasdenedinArticle27oftheUniversalU N E SCOU N I VE R SAL DE CL AR ATunanimously adopted by the 31st session of the Gener1. Among which, in particular, the Florence Agreement of 1950 and its Nairobi Protocol of1976,theUniversalCopyrightConventionof1952,theDeclarationofPrinciplesonInternationalCulturalCooperationof1966,theConventionontheMeansofProhibitingandPreventingtheIllicitImport,ExportandTransferofOwnershipofCulturalProperty(1970), the Convention for the Protection of World Cultural and Natural Heritage of 1972,theUNESCODeclarationonRaceandRacialPrejudiceof1978,theRecommendationconcerningtheStatusoftheArtistof1980,andtheRecommendationonSafeguardingTraditional and Popular Culture of 1989.2. This denition is in line with the conclusions of the World Conference on Cultural Policies(MONDIACULT, Mexico City, 1982), of the World Commission on Culture and Development(Our Creative Diversity, 1995), and of the Intergovernmental Conference on Cultural Policiesfor Development (Stockholm, 1998).4AT I ONONCU LT U R AL DI VE R S I T Yneral Conference of UNESCO, Paris, 2 November 2001tions,todeneitsculturalpolicyandtoimplementitthrough the means it considers t, whether by operatio-nal support or appropriate regulations.CULTURAL DIVERSITY AND INTERNATIONAL SOLIDARITYArticle 10 Strengthening capacities for creation and dissemination worldwideIn the face of current imbalances in ows and exchangesofculturalgoodsandservicesatthegloballevel,itisnecessarytoreinforceinternationalcooperationandsolidarityaimedatenablingallcountries,especiallydeveloping countries and countries in transition, to esta-blish cultural industries that are viable and competitiveat national and international level.Article 11 Building partnerships between the public sector, the private sector and civil societyMarketforcesalonecannotguaranteethepreservationandpromotionofculturaldiversity,whichisthekeytosustainablehumandevelopment.Fromthisperspecti-ve,thepre-eminenceofpublicpolicy,inpartnershipwith the private sector and civil society, must be reafr-med.Article 12 The role of UNESCOUNESCO, by virtue of its mandate and functions, has theresponsibility to:(a)Promote the incorporation of the principles set out inthe present Declaration into the development strategiesdrawn up within the various intergovernmental bodies;(b)Serve as a reference point and a forum where States,international governmental and non-governmental orga-nizations,civilsocietyandtheprivatesectormayjointogetherinelaboratingconcepts,objectivesandpoli-cies in favour of cultural diversity;(c)Pursueitsactivitiesinstandard-setting,awareness-raising and capacity-building in the areas related to thepresent Declaration within its elds of competence;(d)Facilitate the implementation of the Action Plan, themainlinesofwhichareappendedtothepresentDeclaration.Declaration of Human Rights and in Articles 13 and 15 oftheInternationalCovenantonEconomic,SocialandCulturalRights.Allpersonshavethereforetherighttoexpress themselves and to create and disseminate theirworkinthelanguageoftheirchoice,andparticularlyintheirmothertongue;allpersonsareentitledtoqualityeducationandtrainingthatfullyrespecttheirculturalidentity;andallpersonshavetherighttoparticipateinthe cultural life of their choice and conduct their own cul-turalpractices,subjecttorespectforhumanrightsandfundamental freedoms.Article 6 Towards access for all to cultural diversityWhile ensuring the free ow of ideas by word and image,careshouldbeexercisedthatallculturescanexpressthemselvesandmakethemselvesknown.Freedomofexpression,mediapluralism,multilingualism,equalaccess to art and to scientic and technological knowled-ge,includingindigitalform,andthepossibilityforall culturestohaveaccesstothemeansofexpressionanddissemination are the guarantees of cultural diversity.CULTURAL DIVERSITY AND CREATIVITYArticle 7 Cultural heritage as the wellspring of creativityCreation draws on the roots of cultural tradition, but ou-rishes in contact with other cultures. For this reason, heri-tage in all its forms must be preserved, enhanced and han-ded on to future generations as a record of human expe-rienceandaspirations,soastofostercreativityinallitsdiversity and to inspire genuine dialogue among cultures.Article 8 Cultural goods and services: commodities of a unique kindInthefaceofpresent-dayeconomicandtechnologicalchange,openingupvastprospectsforcreationandinnovation,particularattentionmustbepaidtothediversity of the supply of creative work, to due recogni-tion of the rights of authors and artists and to the speci-city of cultural goods and services which, as vectors ofidentity,valuesandmeaning,mustnotbetreatedasmere commodities or consumer goods.Article 9 Cultural policies as catalysts of creativityWhileensuringthefreecirculationofideasandworks,cultural policies must create conditions conducive to theproductionanddisseminationofdiversiedculturalgoods through cultural industries that have the means toassertthemselvesatthelocalandgloballevel.ItisforeachState,withdueregardtoitsinternationalobliga-5MAI NL I N E SOF ANACT I ONP L AOF T H E U N E SCOU N I V E RSAL DE CL AThe Member States commit themselves to taking appropriate stepsto disseminate widely the UNESCO Universal Declaration onCultural Diversity and to encourage its effective application, inparticular by cooperating with a view to achieving the followingobjectives:1.Deepening the international debate on questions relating to cultural diversity, particularly in respect ofits links with development and its impact on policy-making, at both national and international level; takingforward notably consideration of the advisability of aninternational legal instrument on cultural diversity.2.Advancing in the denition of principles, standardsand practices, on both the national and the internationallevels, as well as of awareness-raising modalities andpatterns of cooperation, that are most conducive to the safeguarding and promotion of cultural diversity.3.Fostering the exchange of knowledge and best practices in regard to cultural pluralism with a view to facilitating, in diversied societies, the inclusion andparticipation of persons and groups from varied culturalbackgrounds.4.Making further headway in understanding and clarifying the content of cultural rights as an integral part of human rights.5.Safeguarding the linguistic heritage of humanity andgiving support to expression, creation and disseminationin the greatest possible number of languages.6.Encouraging linguistic diversity while respecting themother tongue at all levels of education, wherever possible, and fostering the learning of several languagesfrom the earliest age.7.Promoting through education an awareness of thepositive value of cultural diversity and improving tothis end both curriculum design and teacher education.8.Incorporating, where appropriate, traditional pedagogies into the education process with a view topreserving and making full use of culturally appropriatemethods of communication and transmission of knowledge.6L ANF ORT H E I MP L E ME NTAT I ON L ARAT I ONONCU LT U RAL DI V E RS I T Y9.Encouraging digital literacy and ensuring greatermastery of the new information and communicationtechnologies, which should be seen both as educationaldiscipline and as pedagogical tools capable of enhancingthe effectiveness of educational services.10.Promoting linguistic diversity in cyberspace andencouraging universal access through the global network to all information in the public domain.11.Countering the digital divide, in close cooperationin relevant United Nations system organizations, by fostering access by the developing countries to the newtechnologies, by helping them to master informationtechnologies and by facilitating the digital disseminationof endogenous cultural products and access by thosecountries to the educational, cultural and scientic digital resources available worldwide.12.Encouraging the production, safeguarding and dissemination of diversied contents in the media andglobal information networks and, to that end, promotingthe role of public radio and television services in the development of audiovisual productions of good quality, in particular by fostering the establishment of cooperative mechanisms to facilitate their distribution.13.Formulating policies and strategies for the preservation and enhancement of the cultural and natural heritage, notably the oral and intangible cultural heritage, and combating illicit trafc in culturalgoods and services.14.Respecting and protecting traditional knowledge, in particular that of indigenous peoples; recognizing the contribution of traditional knowledge, particularlywith regard to environmental protection and the management of natural resources, and fostering synergiesbetween modern science and local knowledge.15.Fostering the mobility of creators, artists, researchers,scientists and intellectuals and the development ofinternational research programmes and partnerships,while striving to preserve and enhance the creative capacity of developing countries and countries in transition.16.Ensuring protection of copyright and related rights in the interest of the development of contemporary creativity and fair remuneration for creative work, whileat the same time upholding a public right of access toculture, in accordance with Article 27 of the UniversalDeclaration of Human Rights. 17.Assisting in the emergence or consolidation of cultural industries in the developing countries andcountries in transition and, to this end, cooperating inthe development of the necessary infrastructures andskills, fostering the emergence of viable local markets,and facilitating access for the cultural products of those countries to the global market and internationaldistribution networks.18.Developing cultural policies, including operationalsupport arrangements and/or appropriate regulatory frameworks, designed to promote the principles enshrined in this Declaration, in accordance with theinternational obligations incumbent upon each State.19.Involving all sectors of civil society closely in framingof public policies aimed at safeguarding and promotingcultural diversity.20.Recognizing and encouraging the contribution thatthe private sector can make to enhancing cultural diversity and facilitating to that end the establishment of forums for dialogue between the public sector andthe private sector.The Member States recommend that the Director-General take the objectives set forth in this Action Plan into account in the implementation of UNESCOs programmes and communicate it to institutions of the United Nations system and to other intergovernmental and non-governmental organizations concernedwith a view to enhancing the synergy of actions in favour of cultural diversity.79Cultural Diversity: A Conceptual PlatformSUSTAINABLE DIVERSITY: THE INDIVISIBILITY OF CULTURE AND DEVELOPMENTThedialoguebetweencultureanddevelopmentneeds fresh energy and purpose. Much progress hasbeen made in the last fty years, through a variety ofresolutions and initiatives at the level of communities,statesandmultilateralorganizations,mainlyintheUnited Nations system. Of these, UNESCO has been es-peciallyimportantinadvocatingandrenewingtheglobal commitment to cultural diversity, tolerance andpluralism as non-negotiable principles. During this period,other parts of the United Nations system, notably UNDPand UNEP, along with the FAO as well as the World Bank,have been working hard to set a new global agenda onhumandevelopmentanditsmeasurement.Bridgingthese two trends, a large variety of international organi-zations, again led by the United Nations agencies, hasplaced human rights issues at the centre of the globalagenda and laid the foundations for thinking about eco-nomic rights and cultural rights in a common framework.This framework has been especially useful in regard torefugees, children and migrant populations, but is not yetbuilt on a deep conceptual consensus. Culture in general, and cultural diversity in particular,facethreenewchallenges:(a)Globalization,inits powerful expansion of market principles, has creatednew forms of inequality which seem to foster culturalconict rather than cultural pluralism; (b) states, whichwere able to handle the demands of culture and educa-tion, are increasingly unable to handle on their own thecross-border ow of ideas, images and resources whichaffect cultural development; and (c) the growing divides inliteracy (digital and conventional), have made the renewalof cultural debates and resources an increasingly litemonopoly, divorced from the capabilities and interestsof more than half the worlds population, who are now indanger of cultural as well as nancial exclusion.To address this challenge requires a revitalized dia-loguebetweencultureanddevelopment,whichUNESCO is uniquely positioned to lead. The followingideasarebasedontheprinciplesenunciatedintheUNESCOUniversalDeclarationonCulturalDiversityadoptedbythe31stsessionofUNESCOsGeneralConferenceinParison2November2001.Callingfor anewunderstandingoftherelationshipbetween diversity, dialogue and development, they constitute apreliminary vocabulary for developing an action frame-work in which UNESCO will provide world leadership toitsMemberStatesandtoothermultilateraland intergovernmental initiatives in the area of culture anddevelopment.I. THE CHALLENGE10Justasculturalsystemshavetangibleandintangiblecomponents which cannot be segregated, and just asculturalheritagehasaprofoundintangibledimension,so development itself has a profound intangible dimen-sion,whichmustberecognizedandnurturedsothatsustainable development can be truly realized.Sustainablediversity isacriticalrequirementforintangibledevelopment,andwithoutintangibledeve-lopmenttherecanbenosustainabledevelopment.Inspite of many efforts to envision development in a holisticmanner, and to see people, values and social capital asan integral part of development, there remains a power-fultendencytodeneandmeasuredevelopmentthroughmethodsandmeasureswhichareprimarilymaterial:schools,hospitals,dams,factories,seeds,ploughs,houses,clothing,medicines.Ofcourse,everypersonandagencythathasbeeninvolvedinthechal-lengesofdevelopmentrecognizesthatthesematerialgoals cannot be sustained by material means alone. Theyrequireknowledge,vision,commitmentandtrainingtomakethemdemocraticallydriven,culturallylegitimateand socially sustainable. These intangible dimensions ofdevelopment have not been adequately linked to culturalcapacities and cultural diversity. This linkage requires astrong plan for international cooperation.Thechallengesofculturaldiversity,heritage(bothtangible and intangible) and sustainable developmentthus cannot be addressed in isolation from one another.Theyarecriticallinkedelementsinaddressingthegreat variety of human creative resources that are neededin order to assure democratic and sustainable develop-ment in the era of globalization. The key to this linkageis that since we live in a world of markets without bor-ders,soalsoourideasforsustainabledevelopmentmust tap both diversity and dialogue on a global basis.The central idea for organizing such an approach is theidea of sustainable diversity.In this context, the challenges of global governance,culturaldiversityanddemocraticdevelopmentcannotbeaddressedinapiecemealmanner.Theymustbetaken up in a single framework. In the past the policies,values and agencies concerned with dignity and diversi-ty have been developed separately from those concer-nedwithpoverty,technologyandsocialequity.Thisstate of affairs must change, for the following reasons.First,thereisawidespreadrecognitionthatdeve-lopmentwithoutparticipationisdoomedtofailure.Withoutenlistingtheenthusiasmoftheworldspoorerandweakergroupsinthetaskoftheirownempower-ment,andwithoutmakingspacefortheirownideasaboutfreedom,dignityandpower,theworkofdeve-lopment becomes another exercise in the imposition ofpowerupontheweak.Whatismore,thelackofinvol-vementofordinarypeopleatthegrass-rootslevel,indeningthemeaning,shapeanddesignofdevelop-ments in their own communities is probably a major fac-torinthelimitedsuccessesofeffortstoreducebothrural and urban poverty worldwide. Although there hasbeenasignicantefforttoemphasizeparticipation,empowerment and inclusion as both means and ends indevelopmentpolicy,theobstaclestosuchcommit-mentshavebeenmany,includingthemind-setsoftechnocrats, the ideologies of major lenders, the biasesoflocalcommunitiesandthefearoflocallitesaboutlosing power when women, children and weaker groupsachieve voice in their own futures.Second,forparticipationtobecomeaneffectivemeansaswellasacentralgoalindevelopmentwork,therehastobearecognitionthatcultureisnotanoptional benet, to be added to the material objectivesof development, but that culture is a central requirementinenhancingparticipation.Onewayinwhich toappreciatethisindivisiblerelationshipbetweenculture and development is to concentrate on what hasrecentlybeencalledthecapacitytoaspireinthebroader framework of cultures of aspiration. By focusingonculturesofaspiration,UNESCOunderlinesthosedimensionsofhumanenergy,creativityandsolidarity,(rootedinhistory,languageandtraditiontobesure),whichhelpordinaryhumanbeingstobefullpartici-pantsindesigningtheirculturalfutures.Thisnew frameworkrecognizesthataspirationlinksculturetodevelopment,sinceaspirationasacollectiveresourcerequiresculturallydiverseformsofcreativity,imagina-tion,tolerance,exibilityandlivingtradition.Ratherthanfocusingonheritage,monuments,languages, art-forms,andevenvaluesexclusivelyasahistoricalresource,UNESCOviewscultureasabroadformofhumanorsocialcapitalwhichmaystrengthenthecapacity to aspire.Third, if we agree that the capacity to aspire is as mucha capacity which we should build as other capacities, andmayindeedbethepre-conditionforthem,wemustalso recognize that this capacity cannot be built withoutpayingattentiontothefutureofculturaldiversitybothwithinandacrosssocieties.Ideasaboutdignity,hope,planning and futurity do not appear in generic and uni-versal forms. Different groups and populations articulatethem in terms of highly specic idioms of value, meaningandbelief.Ideasaboutthegoodlife,ofwhichaspira-tionsarethecentralanchor,arerarelyabstract.Theyalwaysappearinspecicimagesofbeauty,harmony,I I. SUSTAI NABLE DIVERSITY: A UNI FI ED FRAMEWORK11sociality,well-beingandjustice.Insuchimages,thebonesmaybeuniversalbuttheeshislocal,andisthusculturallyframedandexperienced.Asculturaldiversity is reduced, and as minorities are terrorized oreliminated,weexperienceareductioninthisbankofimages of the good life. So, as with the threat to biolo-gical diversity, we impose a shrinking range of images ofthe good life on larger populations, whose own imagesno longer nd a mirror in ofcial images of the good life.Thus,thereductionofculturaldiversity,whetherbyaccident or by cultural design, is a direct hazard to thebuilding of the capacity to aspire, without which deve-lopmentprojectscanneversucceed.Thisisthekeyargumentfortheindivisibilityofcultureanddevelop-ment,asinterlinkedprojectsfortheadvancementofdemocracy and equity on a global basis. Likewise, in aworldwithoutborders,culturaldiversitycannotbeconned to national or local limitations but must protfromcross-borderdialogue.Suchdialoguenotonlyincreases the chances of international and interculturalcooperation,italsomultipliestheresourcesavailabletoanyparticularcommunity,initssearchforculturalfutures. Dialogue brings globalization down to earth.Fourth,ifwerecognizethatdevelopmentrequiresparticipation, that participation requires aspiration, andthat aspiration is meaningful only as culturally articula-ted, then one further implication follows. We must alsorecognize that the relationship between past and futureis not a zero-sum relationship, and that the cultural pastandtheculturalfuturearemutuallylinkedresources.Thecapacitytoaspireandthecapacitytoremembermustbenurturedaslinkedcapacities.Inthisway,theglobalcommitmenttoculturalheritagecanbegivenanew relevance by using the perspective of cultural aspi-ration.Thishasadoublevaluesinceculturalheritagecan include problematic memories, divisive values andanti-democratic practices. By insisting on a constant dia-logue between the capacity to aspire and the capaci-ty to remember, we can provide a system of checks andbalances, so that aspirations do not become unrealisticand memories do not become exclusive or xenophobic. Fifth, if we recognize that past and future, memoryand aspiration, are intimately connected, we can alsorecognize the intimate links between tangible and in-tangible heritage. There has been signicant progress inlinking tangible and intangible forms of heritage sincethe tangible heritage comes to life only by its interpreta-tion through intangible forms of knowledge, art, craft andsymbolism. Cultural heritage cannot be externally di-vorced from cultures of aspiration, nor should it be inter-nally divided into tangible and intangible dimensions.Finally,suchindivisibilityrequiresthecreationofthe optimal conditions for cultural creativity. Creativityhas always been the hallmark of the human spirit, of ourcapabilitytoimaginenewformsoftruth,beautyandjustice.Buttodaycreativityisalsothecriticalbasisofdiversity, in the face of the forces of cultural homogeni-zation.Creativityrecognizesnoborderandthrivesondialogue,exchangeandinteraction.Andcreativityisalways janus-faced, drawing on memory and heritage toimagine the new and the possible.III. DEVELOPING DIVERSITY: A GRAMMAR FOR POLICYCultural Diversity may be dened as a principle fororganizing sustainable cultural plurality, both withinand across societies. Cultural diversity is therefore morethan an open-ended menu of differences or variations. Itis a mechanism for organizing the most productive dialoguebetweenmeaningfulpastsanddesirablefutures.Assuch, it cannot operate strictly within national bound-aries and must prot from the dialogue between societies,much as market-based globalization prots from com-merce across national borders.Dened in this manner, cultural diversity is a mech-anism that assures that creativity, dignity and tolerancewill be partners rather than victims in the design of modelsfor sustainable development. In other words, maximiz-ingculturaldiversityisthekeytomakingculturearenewable resource in the effort to make developmentsustainable. Toassuretheworkingsofculturaldiversityasanindispensable partner in sustainable development, weneed to recognize that cultural diversity implies a cre-ativebalancebetweeninternaldebatesandexternaldialogues. We also need to recognize that cultural diver-sity is a mechanism for assuring a creative and sustain-able relationship between past and future, or betweenheritage and development.Sustainability may be dened as a criterion for thelong-termsurvivalprospectsofanydesirablehumanarrangement.Thus,sustainabilityisthecapacitytoreproduceandrevitalizekeyhumanresourcesinthecontext of new kinds of global market integration andnew possibilities for intercultural dialogue. So far, theconcept of sustainability has been used mainly in envi-ronmentalandeconomicdiscoursesaboutdevelop-ment. UNESCO should insist that sustainability from the12point of view of plurality cannot be divorced from sus-tainabilityinregardtoeconomicdevelopment.Thisapproachtosustainabilityrecognizesthatcollectivehuman action requires both planning and motivation,and that collective motivation can only spring from cul-turesasintegratedframeworksofmeaning,belief,knowledge and value. In short, sustainability is indivisi-bleinitsmultipledimensions(aesthetic,economic,political, etc).This view of sustainability is based on the followingarguments:Economic development, as many experts have rec-ognized in the course of the last fty years, has oftenfailed because of its top-down, centralized and techno-cratic tendencies. Designs for development have tend-ed to ignore a critical element of social capital that iscontained in the creativity and commitment of many dif-ferent groups of stakeholders. This sort of creativity andcommitment is a direct expression of cultural diversity,sincethemechanismofculturaldiversityassuresabroad and changing pool of images of meaningful pastsand desirable futures. Also, in the era of market-driven globalization andrecognizingthegrowingshiftawayfromheavystateinvestments in planning and social investment, grass-rootsvisionsofthefutureneedtobeidentied,enhancedandenabledsothattheycanprovideanalternativepoolofdevelopmentvisionstothoseoffered by the unfettered play of the global market.Finally, the violent upheavals of the last few decades(often in the name of ethnic purity or racial chauvinism)and the events of this past year remind us that for thepooranddisenfranchizedpopulationsoftheworld,there is a strong perceived link between their culturalexclusionandtheireconomicmarginalization.Thuspeaceitselfcanbecomeacasualtyofmarket-drivendevelopment.Seeingsustainabilityasequallyandreciprocallyinvolvedintheeldsofcultureanddevelopmentrequires a more precise view of heritage, both tangibleand intangible.Just as UNESCO recognizes the indivisibility of cul-ture and development, so it seeks to establish a strongconsensusabouttheintimateandreciprocaltiesbetween tangible and intangible heritage.Tangible heritage is that part of the physical inheri-tance of particular societies, and of mankind as a whole,which is marked by special sites of moral, religious, artis-tic or historical signicance. This dimension of heritagecan be contained in monuments of huge scale or in thesacredbodilyrelicofareligiousornationalhero.Tangible heritage can appear in special features of thephysical landscape of a group (such as a mountain or ariver) or in highly crafted objects, structures or physicalsystems. Such forms of heritage can belong equally tosmallgroups,toentirenationsortohumankindasawhole, though the limits of these forms of possession canbehotlydebatedinaworldwithouttightfrontiers.Tangible heritage is a form of congealed cultural value, andinsofar as all communities possess ideas about culturalvalue, cultural diversity also enhances tangible heritage.Intangibleheritageisbestdenedasamap,oracompass, through which human beings interpret, select,reproduce and disseminate their cultural heritage as awhole. So, just as tangible heritage is not the sum totalof all the physical possessions of a society, intangibleheritageisnotmerelyanencyclopaediaofitsvaluesand intangible treasures. Intangible heritage is a toolthroughwhichtangibleheritageisdenedandexpressed,andthroughwhichtheinertlandscapeofobjects and monuments is turned into a living archive ofculturalvalues.Withouttangibleheritage,intangibleheritage becomes too abstract. Without intangible her-itage, tangible heritage becomes an illegible series ofobjects or sites. Thus intangible heritage must be seen as the largerframework within which tangible heritage takes on itsshapeandsignicance.Itisthecriticaltoolthroughwhich communities and societies dene their archive ofrelationshipsbetweenculturalvaluesandculturalvaluables.Ifculturalheritagecanbeseenasamajorvehicleofhumanaspirations,tangibleheritageisitsphysical shape but intangible heritage is its motor andsteering mechanism. Seen this way, intangible and tan-gible heritage take on a dynamic and creative relation-ship, where each shapes the other over time in deningthe common cultural wealth of humankind. This is thetrue basis for developing culture industries that benetsustainable diversity. Cultural industries can sometimesbe harmful, exploiting local populations for global con-sumption, turning local values into tourist spectacles,commodifying cultural products without regard for thedignity of their producers. But if we nurture those cul-tural industries which deepen the ties between culturalvalues and cultural valuables, we can help local commu-nities enter the global market without the sacrice ofeither their dignity or their creativity. Development, inUNESCOs view, is a means of enhancing the relation-shipbetweenmaterialandspiritualwell-beingbystressing their reciprocity rather than just their simplecomplementarity.Manyexpertswouldagreethattherecord of development over the last fty years has notbeen uniformly positive. Some would agree that this isbecause development has itself been dened far tooexclusively by tangibles, such as dams, factories, hous-es, food and water, although these are undeniably vitalgoods. What we may call intangible development (whichincludessuchissuesasempowerment,participation,transparency, stakeholding and accountability) has onlyrecently entered the discourse of development.13Byinsistingoncreatinganewdialoguebetweenintangibleandtangibledevelopment,UNESCOcanleverage its insights on cultural heritage (and the principleof indivisibility) to the global debates on sustainabledevelopment. Just as tangible heritage acquires meaning and legi-bility only through the tools of intangible heritage, sotangibledevelopmentacquiresshapeandformonlythrough the healthy use of the tools of intangible devel-opment. Intangible development may be dened as that setofcapacitiesthatallowsgroups,communitiesandnations to dene their futures in a holistic and integrat-ed manner, stressing such values as participation, trans-parencyandaccountability.Intangibledevelopment,dened in this manner, is the critical link between cul-turaldiversityandsustainabledevelopment.Culturaldiversity enriches the pool of visions which mediate therelationships between meaningful pasts and desirablefutures. The strength of this mediation provides a bridgeto sustainability, since the major obstacle to sustainabil-ity has been the divorce between visions of tangible andintangible development.IV. DIVERSIFYING DEVELOPMENTCultural diversity is more than the fact of cultural dif-ference.Itisavaluewhichrecognizesthatdiffer-ences in human societies are parts of systems and rela-tionships. Cultural diversity is the value through whichdifferencesaremutuallyrelatedandreciprocallysup-portive.Furthermore,culturaldiversityasavalueexpressesandimpliesother,evenmorefundamental,values. These fundamental values are those of creativi-ty, dignity and community. UNESCO places a non-nego-tiablevalueuponculturaldiversitybecauseofitsinti-matelinktothisentireconstellationofvalues.Andwithout these values, no vision of development can besustainable, since it will not rest on the moral commit-mentoftheactorsandsubjectsofdevelopment,whobelong to particular cultural communities.There is a broad recognition today of the mutualitybetweenbiodiversityandculturaldiversity.Butthisintuitiveunderstandinghasnotbeenspelledoutasasystematicframeworkforrelatingthesetwoformsofdiversityinabroadervisionofsustainabledevelop-ment.Tobuildsuchaframeworkrequiresthatweengage the following fundamental questions:1. How can diversity join the ght against poverty?Sincehumanbeingsbelongtothebiologicaluniversebut are often in a position to determine its future, theyhaveaspecialobligationtoassurethataproperbal-anceismaintainedbetweenenvironmentalhealth(especiallybiodiversity)andequitabledevelopment.In the era where markets and their logic seem to domi-nate global relationships, environmental concerns, mar-ket concerns and development concerns seem to be inconstanttensionwitheachother.Inmanypartsoftheworld,thereisagrowinggapbetweenenvironmentalvalues, which are seen as middle-class or even lite val-ues, and the needs of the worlds poor for shelter, foodandemployment.Forexample,theeffortsinIndiasWestCoasttopreserveacarefullyregulatedenviron-mentalzonealongthecoastisbeingcontestedbygroupsofurbanpoorwhoaredesperateforspacesinwhich to construct secure housing.2. What is the benet of diverse visions of development? Cultural diversity is the critical link between the intangi-bleandthetangibledimensionsofdevelopment.Tangibledevelopmentcanbemeasuredintermsofhumanhealth,economiccapabilities,commodityowsandphysicalguaranteesofsecurityandproductivity.Intangible development consists of the spirit of partici-pation,theenthusiasmofempowerment,thejoysofrecognitionandthepleasuresofaspiration.Althoughtheseintangiblemeasuresofdevelopmentmayseemobvious,overlookingthemhasoftencreatedmassivefailuresintheworldwideefforttodeveloppoorereconomies and transfer life-sustaining technologies. Culturaldiversityprovidesthekeylinkbetweenthesetwocrucialdimensionsofdevelopment,them-selvesfundamentallyindivisible,byguaranteeingthesurvivalofmultiplevisionsofthegoodlife,andofalarge range of concrete ties between material and moralvisions of well-being. Many development projects havefailedbecausetheyhavefailedtomakeapersuasivelink between these dimensions, or have tried to imposea single vision of human betterment and material well-being.Beingacreativearchiveofvisionsofthegoodlife,andalsoanaturalsourceofmotivationandcom-mitment,culturaldiversityismorethanornamental.Itisarenewableresourceforlinkingculturalvaluesandmaterial well-being. 3. How can cosmologies co-exist with markets?The main arguments for the importance of biodiversityare grounded in the reality that the earth does not havean innite capacity for being abused and that the glob-al commons depend on the preservation and nurture ofbiodiversity,atallenvironmentalscales.Thoughmanylong-term factors have contributed to the environmen-14V. A PLAN FOR INTERNATIONAL COOPERATION taldegradationoftheplanetandtheatmosphere,thehistorical trend towards more powerful extractive tech-nologies, more effective world-wide market integration,andmoreprot-orientedformsofmarketorganizationhasgenerallysacricedlong-termproductivityandequity for short-term gains for specic populations. There is also a tendency for some cultures and soci-etiestoemergeaswinnersinthelong-termhistoryoftechnologicalchange,andforotherstobecomeweak or marginal. The indigenous populations of many parts ofthe world have been shown to be brilliant trustees of thebiodiversity of their own environments. Indigenous pop-ulationshavealsodevelopedcomplexcosmologiesinwhich the interdependence of man and nature has beenafundamentalvalue,andbalanceandharmonyhavebeen stressed over growth and innovation.4. How can diversity and creativity be nurtured for the long run?Theeraofglobalizationposescommonchallengestobiodiversityandtoculturaldiversity,aswellasto thespecialrelationshipbetweenthem.Thegrowingautonomyofmarketprocesses(incombinationwithhigh-impact technologies) produces unforeseen risks tobiodiversityandenvironmentalsafety.Atthesametime,globalizationinitsculturallymostmarketizedformsthreatenstoerodeanddiminishmorelocalizedandhistoricallyvulnerableculturalforms,bothwithinand across societies.IntheperiodsincethebirthofUNESCO,andespe-cially since the rapid growth of global markets, cross-bor-dereconomicowsanddeeptechnologicalinterde-pendence(whichwesometimescallglobalization),wehavealsocometoseethatculturaldiversityisfunda-mentally connected to questions of law, ethics and free-dom. The forces of global consumerism make it difcultformanysocietiestomaintaintheirculturaldignity,asproducts,slogansandimagesofglamour,wealthandmodernity ood in from outside sources. Global nancialmarketsplaceheavypressureonnationalgovernmentsto sacrice national cultural priorities in favour of globalcompetitivetrends.Andastourismbecomesavitalsource of income for many poorer countries, many livingculturesarebeingforcedtoredesignthemselvesasDisneylandsfortheentertainmentofvisitorsinsteadofexploring their own forms of cultural creativity. Finally, asmigrants, refugees and other strangers come to be viewedasthreatstoeconomicstability,thereisagrowingten-dency to demonize cultural minorities and to substituteethnic purity for cultural diversity, often violently.This shrinkage of the space for cultural creativity, dig-nity and innovation has dangerous implications for biodi-versityaswell.Inbothcases,ablindandmonotheisticattachmenttomarketprinciplestendstomarginalizelong-termvalues.Culturaldiversityandbiodiversityareboth values of and for the long run. And cultural diversityguarantees the maximum range of visions of the good lifewithinwhichrelationshipstonaturecanalsobevaried,specic, local and self-sustaining.By focusing an important part of its mission for thecomingmillenniumonsustainablediversity,UNESCO can provide a new global strategy linking cul-tural diversity, sustainable development and culturalheritage (both tangible and intangible).To develop it fully requires a careful action agenda, aseries of concrete priorities for policy and planning, a set ofpracticalmechanismsforexecutingtheseplansandabenchmarking process for learning from the successes andfailures of this effort. Such a detailed plan of action wouldrequire a high degree of consensus within UNESCO, itsMember States and its United Nations partners, in order towarrant the scale of resources that it would require.In addressing this question, we need to: assess thelegal and scal capability of national states to undertakesuch an exercise; identify the main civil society organiza-tionswhichtheywouldregardaspartnersinsuchanexercise (museums, academic societies, media organiza-tions, associations of culturally creative professionals,philanthropic bodies, etc.); determine the main ways inwhich democratic political processes are directly capital-ized by sustainable diversity, by strengthening publicconsciousness of the positive correlation between mate-rial well-being and immaterial heritage. To accomplish these tasks, we need to consider the follow-ing strategies:I ANEWINSTITUTIONALSTRATEGY.Theestablish-ment of national task forces on sustainable diversity tosuggest appropriate mechanisms at the national levelfor these purposes. These task forces should be appro-priately funded and mandated so that they can assesslegal feasibility, identify partners and strengthen con-sciousness in regard to sustainable development. Thetask forces should be designed as creative partnershipsbetween the state and civil society, and not merely asforums for academic debate or administrative protocols.Their task should be to produce, within a concrete time15VI. TOWARDS A CULTURE OF SUSTAINABILITYWe have an historic opportunity to make a strongercase for the indivisibility of culture and development.Culture is more than a jewel in the crown of develop-ment. Because cultural diversity is the engine throughwhich aspiration, heritage and empowerment can bemaximized as capacities, culture must also be seen asa motor of development. In this vision, which bringsintangible development into the centre of the picture,sustainability is tied to the diversity of cultural visionsand aspirations. The global commitment to culturaldiversity and the international yearning for sustain-abledevelopmentmustjoinhands,asmutuallyenabling strategies. If this dual strategy, based on therecognition of the indivisibility of culture and devel-opment, can be the basis of a new consensus, thenglobalization can be shaped in the interest of dignityand equity, and not simply be left in the hands of theborderless market.frame, a detailed national policy on sustainable diversi-ty, compatible with international cooperation in the eraof globalization. This task may be dened as an institu-tional strategy.I A NEW COMMUNICATIONS STRATEGY. The creationof new mechanisms of public debate, opinion-forma-tion, and consciousness raising which highlight the linksbetween national and international cultural policy aboutsustainablediversity.Onepossibilityistocreate,in the Member States, a National Forum for SustainableDiversity. This mechanism, which must pay special atten-tion to the mass media and existing public spaces foropinion-formation (the national public sphere), will havea special responsibility to identify and strengthen con-sensusonthemutualsynergybetweennationalandglobal challenges in regard to sustainable diversity. Thistask may be dened as a communications strategy. I A NEW POLITICAL STRATEGY. The formation of explic-it links between the organizations of culture (both withinand outside the state), the organizations devoted to cul-tural diversity (mainly to be found in civil society) and theorganizations devoted to sustainable development (alsoto be found both within and outside the state, in NGOs,socialmovements,voluntaryorganizations,etc.).Oneconcretemeansforstartingthisinstitution-buildingprocessisthroughthesupportofObservatoriesonCulturalDiversitywhichwillbelinkedinaGlobalNetwork of Observatories on Cultural Diversity throughUNESCO.Theprincipalpurposeofcreatingsuchlinksandnetworkswouldbetocreateanewinstitutionalecology designed to embed the priorities of sustainablediversity indivisibly in the enrichment of cultural diversityand development. This task may be identied as a politicalstrategy.17Cultural Diversity: A Pool of Ideas for ImplementationSHARING IDEASThe UNESCO Universal Declaration on Cultural Diversity is accompanied by an Action Plan for implementing the twelve principles adopted by the 188 Member States at the thirty-rst session of the General Conferencein November 2001. This plan consists of twenty sets of long-term objectives(Main Lines of Action) to be achieved in order to maintain, reinforce, enrich and in many cases even reintroduce cultural diversity in society at the local, national and international levels. Because they still amount to relatively sweeping proposals, however, thoseLines of Action may read like generous expressions of good will. Their concrete implementation requires practical suggestions from the widest possible range of sources. Proposals pertaining to each Line of Action fromsources both inside and outside UNESCO have been pooled to produce a toolbox of around a hundred ideas that will hopefully trigger more newideas. For the box is far from complete, and some of the tools may be redundant, too small or too large for the task at hand.But that does not matter for now. What counts is that the user from govern-ment ministers to librarians and street educators is presented with a range of possibilities for implementing the Action Plan at his or her own level, andgiven the opportunity to put forward suggestions relevant to his or her ownarea of activity.Some of these possibilities are already in the process of being materializedon the ground, as part of a UNESCO programme for example. And althoughothers may seem like shooting at the moon, so to speak, it is not so verylong since the thought of human beings actually making it up there was nomore than a pipe dream.In the meantime, each and every user of this toolbox is invited to help enhance it through e-sharing: by posting suggestions for implementing oneor more Lines of Action at www.unesco.org/cultureWhen coupled with other databases Cities for Peace(www2.unesco.org:5910/vpp), the International Network on Cultural Policy(www.incp-ripc.org) or the International Network for Cultural Diversity(www.incd.net) it will not be long before we see the emergence of a global architecture of information sources relating to the objectives of the UNESCOUniversal Declaration on Cultural Diversity. The world may be shrinking, but the possibilities are expanding.181. Deepening the international debate on questions relatingto cultural diversity, particularly in respect of its links with development and its impact on policy-making, at both national and international level; taking forward notably consideration of the opportunity of an international legalinstrument on cultural diversity.Dening cultural diversity is certainly no easy task and calls for wide-ran-ging debate in political, academic and cultural spheres. At the heart of the notion, there is the concept of culture, which has never beeneasy to dene, but which has also proved to be a source of creative thinking. Western belletrists have long held the restrictive view that culture chieyrefers to the upper echelons of a societys patrimony: literature, painting, ar-chitecture and the traditional performing arts (theatre, dance, opera, etc.),whichoughttobeprotectedyetshowntoawidevarietyofaudiences.European ministries of culture were created in the latter half of the twentiethcentury with that perspective in mind.Social scientists have progressively opened out the semantic eld of theterm in order to conceive of culture as a process of incorporation (corps meansbody in French): rules of social behaviour and ways of relating to others andto the world being slowly assimilated by each member of a given community.Gregory Bateson and Margaret Mead, two of the best known anthropologistsof the twentieth century, once asked as they were doing research on the islandof Bali how a baby could become Balinese through eating, playing, sleeping,walking, and so on. Culture came to be conceived as the fundamental matrixof life in society. UNESCO maintained a traditional arts and literature denition of cultureuntil the early 1980s. The 1982 World Conference on Cultural Policies (MON-DIACULT, Mexico City, 1982) marked a major breakthrough, boldly casting cul-ture in an anthropological frame. It led to the emergence of the following de-nition, which is still widely used today: [] culture should be regarded asthe set of distinctive spiritual, material, intellectual and emotional features ofa society or social group, and [] encompasses, in addition to art and litera-ture, lifestyles, ways of living together, value systems, traditions and beliefs(Preamble to the UNESCO Universal Declaration on Cultural Diversity).Cultural diversity is currently in the process of being dened in equallyambitious terms as a source of exchange, innovation and creativity [] as ne-cessary for humankind as biodiversity is for nature (Article 1 of the UNESCOUniversal Declaration on Cultural Diversity). Its relationship with develop-mentisstronglyexpressed:[]itisoneoftherootsofdevelopment, understoodnotsimplyintermsofeconomicgrowth,butalsoas a means to achieve a more satisfactory intellectual, emotional, moral and spiritual existence (Article 3 of the UNESCO Universal Declaration on CulturalDiversity).19Drafting conventionsInternational discussions revolvingaround the potential for an internationallegal instrument on cultural diversity arebound to be intense. Draft conventionson cultural diversity are already in circulation. The NGO, InternationalNetwork for Cultural Diversity (INCD), for instance, has released a working document focusing on cultural goodsand services. The other IGOs that haveadopted Declarations on CulturalDiversity the Council of Europe, theInternational Network on Cultural Policy(INCP) and Organisation internationalede la Francophonie could also comeup with ideas for prototype legal instruments.Academic research at the forefront Fresh ideas on the subject could betriggered through incentives aimed at doctoral law students. Why not offerresearch grants to encourage creativethinking on a new legal instrument,especially with respect to the difcultissue of compliance mechanisms? Whatis at stake, beneath the questions putto them, is the long-term scientic vocation of UNESCOs UniversalDeclaration on Cultural Diversity. It tookthe work of more than a generation of scholars before the Declaration ofHuman Rights found its way onto the syllabi and research agendas of lawschools and other faculties around the globe.Parliaments as public spaces for debate The national parliament is the leadingarena of debate in any democraticcountry. Why not encourage the parliaments of the Member States to examine issues relating to culturaldiversity, especially the potential for an international legal instrument?Cooperation between UNESCO and theInter-Parliamentary Union (IPU) couldhelp prepare the debates, and legalexperts could advise their respectiveparliaments. National debates couldthen pave the way to internationaldebates on a cross-cultural basis.IGOs and NGOs working togetherAs the United Nations agency entrustedwith the mandate to ensure the preservation and promotion of the fruit-ful diversity of cultures, UNESCO couldassemble a group of experts from different countries and different eldsto work exclusively on drawing up alegal instrument taking into account current thinking on this topic. One especially important issue to beaddressed from the outset is how toengage with the development actors. A case must rst of all be made todemonstrate the relationship betweencultural diversity and development.What evidence is there of negativeimpacts from a failure to consider cultural diversity? What added value/benets does development stand to gain from the inclusion of cultural diversity?Futhermore,thereisnowthewilltobuildalegalplatformforthe notion,whichhasyettoentertherealmoflegalstudies,andfrom theretolaunchadebateonthepotentialforaninternationallegal instrument on cultural diversity. This is a very daring proposal, clearly in thespirit of the pioneering efforts of the late 1940s to establish human rights oninternationally binding legal grounds. Debate is crucial. Ideas could emerge from discussions in three majorspheres: political, academic and among experts.202. Advancing in the denition of principles, standards andpractices, at both the national and the international levels, as well as of awareness-raising modalities and patterns ofcooperation, that are most conducive to the safeguarding and promotion of cultural diversity.AssuggestedintheintroductiontoLineofAction1,thevery dening of key terms in matters as delicate as cultural diversity and cultural rights is a highly sophisticated process. We all do things withwords, and when those words are loosely or ill-dened, they can be deeplyharmful.Culturaldiversityisnotjustamatterofstitchingtogetherdifferences of culture, language, and so on. It is a proactive attitude that has to be pro-moted in terms of principles, standards and practices. When cultural diversityis only considered passively, as a mere patchwork of colours, it will slowlydwindle, as if those colours were melting into each other. When cultural di-versity is conceived in active terms, as a process that needs to be exercised,then it will ourish, as if the chromatic spectrum were opening up like a fan. Yet denitions and images are not enough. Examples of best practices areneeded as well, together with new instruments designed to gather, frame anddisseminate them throughout the world. What is called for here is a network ofObservatories on Cultural Diversity, working with existing structures in orderto capitalize on multiple experiences of cultural diversity in as wide a varietyof contexts as possible.21A Global Network of Observatories on CulturalDiversity A key project here would be the creation of Observatories on CulturalDiversity which will be interlinked in aglobal network co-ordinated by UNESCO. A Global Network of Observatories onCultural Diversity would create a new institutional ecology designed toembed the priorities of sustainablediversity indivisibly in the enrichment of cultural diversity and development. Working closely with universities,research centres and consortia, NGOs and government agencies, the Observatories would be mandatedby UNESCO and other IGOs to analyzethe cultural impact of globalization.Best practices in terms of cultural diversity could be documented, earlywarning systems implemented and live experiments carried out. The Global Network of Observatorieson Cultural Diversity would act as the Declarations circulatory system.Addressing experts and cultural actorsIn order to ensure overall coherence, an international group of experts set upunder the aegis of UNESCO could invitecultural actors to participate in theseendeavours, so that as many voices as possible are given a platform. This group of experts should act as anInternational Steering Committee,monitoring the Observatories andaddressing such complex issues as cultural diversity and human rights; cultural diversity and new technologies;cultural diversity and global markets,highlighting the causal links that bindcultural diversity, international securityand dialogue; cultural rights and cultural goods. In other words, theInternational Steering Committeeshould propose what measures need to be taken to prevent global cultureloss and to reinforce the importance of positive intercultural relations as a cornerstone of international peace.Addressing younger generationsHow can the Declaration be presentedto young children and adolescents in a language that they understand? In other words, should the many languages into which it is translated notinclude pre-adult languages? All toooften, the diplomatic wording of IGOs is even beyond the reach of adults. Addressing informed audiencesWell-read audiences are the naturalchampions of the Declaration, as longas they are provided with clear denitions. An encyclopaedic and critical dictionary of cultural diversitywould be useful both to researchersworking in the eld and to the manypeople who are more than willing topromote cultural diversity.223. Fostering the exchange of knowledge and best practices in regard to cultural pluralism with a view to facilitating, in diversied societies, the inclusion and participation of persons and groups from varied cultural backgrounds.It is not always that easy to demonstrate the benecial effects of cultural di-versity by recognizing the importance of borrowings between cultures, theenhancementofexchangesbetweenthemandtheinteractions between differences. A different approach needs to be taken when discussingor writing about cultural and/or ethnic diversity. It is often presented as or atleastimpliedtobeanecessaryeviloraconstraintthatneedstobe accommodated and that governments must do their best to address. However, whenever diversity is described as a positive phenomenon, afactor of enrichment or development, the language used tends to be woolly,and no concrete examples or illustrations are given. The arguments in favourare undermined by this major omission. Demonstrations and illustrations areneeded to prove that cultural diversity is a source of enrichment for society,drawing upon a broad spectrum of world visions, enlightenment, ideologiesand creativity that offer all citizens several possible lifestyles, both individualand collective. In other words, diversity offers new capabilities, skills and opportunities.It is high time to move on from extolling diversity and to set about buildingpluralism. Pluralism is not only about recognizing symbolically the plurality ofa world of objects and concepts. Equally important is the dynamic role to beplayed by individuals, with their many allegiances, in efforts to build a cohe-rent, interdependent society. Living together places citizens on an equalfooting while respecting differences: equality is vital if people are to converse,understand each other and work side by side; cultural differences are espe-cially necessary because they constitute the sine qua non for stimulating andrevealing ones own uniqueness. Against the backdrop of a multitude of eth-nic and cultural conicts and tensions in many places around the world, wemust waste no time in endeavouring to create a positive vision of cultural plu-ralism so as to defuse the tensions by taking regulatory and stabilizing mea-sures within the context of our de facto multicultural communities.World CD Day. Despite the proliferation of commemorative or celebratory days,weeks, months and years, there may still be room for a CD Day (Cultural DiversityDay). This could be festive in nature in schools, provide food for thought at universities or simply foster a friendly atmosphere elsewhere. UNESCOs partners could include NGOs,foundations and municipalities. Many sectors of civil society could nd that such an occasion provides an opportunity to strengthen their networks, exchange best practices, and draw up common agendas. 23Events and gatherings asmodes of exchangeEvents specically designed to fosterthe exchange of knowledge about cultural diversity should be systematically encouraged, throughUNESCOs patronage for example. Be they intellectual gatherings such as the Euro-Arab Conference for theDialogue of Cultures or internationalsporting events such as the OlympicGames or footballs World Cup, they allcontribute to the strengthening of cultural pluralism and acceptance. The combination of intellectual andphysical participation can be achievedthrough such events as the CulturalOlympiads, which will enrich the 2004Olympics in Athens, or through festivemeetings such as the Universal Forumof Cultures to be held in Barcelona in2004.UNESCO cultural mediatorsFace-to-face exchanges are probably the most efcient way to conduct bestpractice-sharing. Why not consider creating a pool of UNESCO culturalmediators who, alongside the UNESCOGoodwill Ambassadors and PeaceMessengers, could facilitate exchangesof best practices in the eld of culturalpluralism? These cultural mediatorswould be social workers and grass-rootsorganizers people who live with cultural diversity on a day-to-day basis but rarely have the chance to experience it in another milieu as opposed to media professionals,academics or political leaders. Theirbest practice-sharing missions couldtake several forms, such as visits to multicultural cities in close collabora-tion with local schools and neighbour-hood associations. They would speak of their own experience, collect theexperience of others and contribute to its circulation. The cultural mediatorscould also act as cultural geographers,gradually producing maps of culturaldiversity in different regions of theworld. In many cases, the Observatorieson Cultural Diversity (cf. Line of Action2) would help them prepare their missions.Women as custodians of peace. As an example of best practices to be shared, let us consider the role of women living in conict areas. It has been observed in many tense parts of the world that male culture calls for violent retaliation, leading to spiralling, never-endingconict. It has also been observed that in many cases women group together and collectively tell their men to stop it (cf. the Movementof Unity for Peace in Apartado, Colombia). They act as custodians of peace in what might be called a conict prevention early warningsystem. This approach to conict prevention could be encouraged by conferring a special status on the women leading such protests.They embody a culture of peace that is to be highlighted and emulated throughout the world.Towards a UNESCO Cities forCultural Diversity Prize Local political leaders could be invitedto become partners in the promotion of cultural diversity through the creationof a UNESCO Cities for CulturalDiversity Prize. Just like the UNESCOCities for Peace Prize, it could serve to build an ever-growing database ofgood urban practices, and contribute to the sharing of knowledge and bestpractices to do with cultural pluralism.Public places as beacons of good practicesInformation-sharing also takes place inspecially designated places (markets,museums, etc.) and at events such asfestivals or conferences. Many placesand events could be framed in such away as to reect knowledge and bestpractices to do with cultural pluralism.Museums, for example, have dramati-cally changed over the past few years.No longer just storehouses for the past,they are now mirrors of our time andexplorers of our future. Many offer cul-tural diversity-related shows and eventssuch as the A World Made of ManyWorlds series of exhibitions at the Parcde la Villette in Paris. Even artmuseums can facilitate the inclusionand participation of individuals andgroups from differing cultural backgrounds. The new Ars Aevi Museum of Contemporary Art in Sarajevo is onesuch example. In 1992, during the siegeof Sarajevo, a group of intellectualscame together under the banner ofCreation Against Destruction.Nowadays, the Museum, rich in worksdonated by contemporary artists, is ahaven for students, intellectuals andcultural actors from the citys many different communities. Art certainlygoes far beyond ethnic borders.244. Making further headway in understanding and clarifying the content of cultural rights as an integral part of human rights.States attending the World Conference on Human Rights (Vienna, Austria,14-25June1993)acknowledgedbyconsensusthatallhumanrights civil, cultural, economic, political and social are universal, indivisible,interdependent, interrelated and of equal importance. Despite this explicitafrmation, cultural rights have continued to be considered by a large numberof States as mere proclamations, devoid of any legal obligations. Moreover,cultural rights have not been codied in international human rights law in asmuch detail as other rights. For a number of reasons (political, ideological,economic, etc.), progress in the implementation of cultural rights has beenslower than in the case of civil and political rights. The situation, however, ischanging. Inrecentyears,therehasbeenagrowingunderstandingthatthefull implementation of cultural rights is a prerequisite to peace and security. Thesafeguarding of cultural diversity is inseparably linked to the preservation of the much-cherished cultural identity of nations or ethnic, linguistic and religious minorities and indigenous peoples; and it is crucial to the unhindereddevelopment of human personality. For these reasons, further clarication ofthecontentandscopeofculturalrightsandtheadvancementoftheir justiability will be decisive steps in endeavours to ensure their effective implementation.25A small group of scholarsCultural rights cannot be dissociatedfrom human rights. The local context of cultural rights sometimes rendersthem incompatible with the universalperspective underlying the Declarationof Human Rights. This is the challengeof cultural rights currently addressed by many scholars around the world. There certainly is a demand withinthe scientic community for furtherresearch on cultural diversity in relationto human rights and cultural rights.UNESCO is very much aware of thatneed, and plans to encourage researchaimed at clarifying the content ofhuman rights, especially economic,social and cultural rights, with a view tocontributing to their further codication,producing stronger mechanisms fortheir protection and ensuring their justiability. A small, select group of scholarsshould be convened as soon as possibleunder the aegis of UNESCO and of the United Nations Commission ofHuman Rights to draft a working document that encapsulates denitionsof the key terms involved in the intellectual ecology of cultural rights.Conferences and publicationsThe leading scholars in this eld shouldthen be brought together at a majorconference to stabilize acquiredknowledge and draw up long-termplans for research in such specic areasas the links between cultural diversityand cultural rights. The event couldtake place once every four years. Publications should be released,addressing both specialized and layaudiences.A bold interdisciplinaryresearch frameworkAs mentioned earlier (Line of Action 1),discussions about a potential interna-tional legal instrument will require the cooperation of the various IGOsinvolved in the defence and illustrationof cultural diversity. The questionshould be asked as to whether culturalrights really need a new instrumentwhen there are already several that areill-understood and ill-used. A seriouslook must be taken at the current protection and loopholes, especiallythe difculty to accept cultural rights as being equal to social and politicalrights. Advances in understanding andclarifying the content of cultural rightswill require joint efforts on the part of all parties involved, be they international institutions, research institutes or scholars. Civil society organizations working with rights issueshave much to contribute to the debate.Special attention will be devoted to aninterdisciplinary approach to culturalrights a matter too serious to be left tolegal experts. Such an interdisciplinaryapproach will studiously avoid aWestern-centric perspective.North/South research partnerships will be built in order to prevent a hasty universalizationof Western assumptions.265. Safeguarding the linguistic heritage of humanity and giving support to expression, creation and disseminationin the greatest possible number of languages.At the dawn of the twenty-rst century, the world is marked by ever-in-creasing globalization and loss of the local knowledge and skills. Whilepromoting access to information in all elds of human activity, the NICTs(new information and communication technologies) can become a threat tocultural diversity and lead to further marginalization and exclusion of the lessadvantaged groups. This may happen in cases where information is availableonly in a few widely spoken languages, and nonexistent or very scarce in hundreds of other languages of the world. Therefore, it is very important tosupport the creation and dissemination of content in the greatest possible variety of languages, both as a means for the preservation and transmission of local knowledge, and in order to ensure that all the various strata of societyhave access to the global heritage and information. Furthermore, it has become imperative to take action to safeguard the most endangered languages (it is estimated that roughly half of the worlds6,000 languages will be extinct or on the verge of extinction by the end of thiscentury). Documentation and revitalization are two interrelated procedures thatcanonlybefullysuccessfulthroughthecombinedeffortsoflocal communities, linguists and specialized NGOs, local and national authoritiesand international organizations. 27New efforts to boost translationDeveloping translation is a crucial strategy for promoting linguistic diversity. Intense efforts have to bedeployed to inform potential readersabout available translations as well as to seek new approaches to bookpublishing. NICTs must help in thatregard. Regular cooperation withMember States and professional bodiesis the sine qua non for the success of such initiatives.New ways to promote endangered languagesFinally new ways must be found to celebrate the wisdom of languages.Why not consider using a fast disappearing language as the agshiplanguage of a major international eventdevoted to the promotion of culturaldiversity? Just tell the participants that languages as sophisticated astheirs will soon be deaf and mute.New relationships with indigenous-language speakersNew relationships have to be developedwith speakers of indigenous languages.These people can no longer be seen as the last guardians of a mysteriousdepository a respectful yet unbalancedrelationship. They are active membersof a linguistic community living in thecontemporary world, just like anybodyelse. One practical step towards redressing the balance may be tolaunch a project to dub or to subtitlemovies in indigenous languages ratherthan screening them in internationallanguages. Such an undertaking couldbe very costly: sponsorship ventureswith the private sector should be explored to alleviate those costs (cf. Line of Action 20).Recording and mappingFor many years, disappearing languageshave been the focus of attention of linguists and anthropologists who haverecorded the last speakers and developed writing systems and grammars. The efforts of Edward Sapir and his students before the Second World Warto save many indigenous Americanlanguages are probably most paradigmatic in that regard. Such anacademic approach, however, is no longer sufcient. Endeavours to mapendangered languages, such asUNESCOs Atlas of the Worlds Languages in Danger of Disappearing, remain a must.But more proactive approaches are needed. New relationships, new partnersand new methods are crucial because the linguistic heritage of humanity isshrinking at a much faster rate today.New partnershipsNew partnerships must be developedboth with the private sector and thesemi-public sector: NGOs specializing in the defence of indigenous languages,for example (e.g. Terra Lingua). When it comes to publishing books inindigenous languages, a great many partnerships are needed. Initiatives likethe African Publishers Network or SAP-KAWI Project (African authors and illustrators facilitating access to scientic knowledge for young Africanreaders) must be renewed and developed on a larger scale. New methodsNew methods are needed to keep upwith the faster rate of language attrition.Mini digital archive recording and editing studios could be installed at theUNESCO-funded CommunityMultimedia Centres (CMCs) so thatindigenous language speakers can easily record memories, listen to tapesand add comments as they wish. Digital technologies should be exploited in a more systematic way. Innovativemultilingual tools could be developed,including educational material andinteractive online training tools onorthographies for unwritten languages.286. Encouraging linguistic diversity while respecting the mother tongue at all levels of education, wherever possible, and fostering the learning of several languages from the youngest age.Languages are used in the education system as the means of transmittingknowledge.Theyarealsotaughtassubjects.Multilingualeducation strategies call for teaching in and the teaching of several languages. For atruly diversity-oriented approach to linguistic pluralism, curricula must fromthe earliest years of schooling, in order to capitalize on a childs extraordinarycapacity for language learning cater for the array of mother tongues spokenwithin national boundaries, and introduce the other languages needed to improve standards of communication at the national and then internationallevels. Such an approach will reconcile the need to preserve cultural identi-ties with those of communication and participation.Trainingchildrenandpupilsinanumberofdifferentlanguages is both a psycholinguistic and political challenge. But there is no question thatlinguistic diversity is a necessary dimension of cultural diversity. The new generations must be offered linguistic tools enabling them to move from oneworld to another, thus developing a critical and reexive competence. Severalways of encouraging such mastery may be proposed.29Exchanging, hosting, immersingThere is no better way to learn languagesthan immersion training. Exchanges of pupils, students, teachers and lecturers must be boosted in collaboration with cooperation agencies and specialized NGOs. When pupilsand students are still young, schools indifferent countries or, at least, in different linguistic regimes couldswap entire classes. Later in the edu-cation process, individual immersionscould take place with the nancial assis-tance of a UNESCO-sponsored scholarship scheme. The importance ofhosting structures cannot be overstatedwhen high-school students are sentabroad. UNESCO Clubs andAssociations could play a fresh rolehere.Acquiring worldly competenceIn the case of older students, institutional structures will sufce. TheEuropean Unions Erasmus/Socratesprogrammes (one term or year abroad)may not be designed for the purposesof language training, but they can beseen as experiences to be tapped. Moststudents return to their home countrieswith an expanded vision of Europe.They have not usually learned thatmuch, in either linguistic or academicterms, but they have sometimes matured spectacularly, having gainedautonomy, self-condence, a critical spirit and a craving for further travelsand stays abroad. This is a crucial asset: worldly competence isequally important in the long run as a linguistic competence. All MemberStates should nancially encourage the one-year abroad principle duringhigher education.New vistas for linguisticresearchWhile educational policies relating tolinguistic diversity are being discussed,little is said about research on languageacquisition. A major boost should be given to international research in educational linguistics, interculturalcommunication, foreign language learning, and so on. UNESCO-sponsored protocols of cooperationbetween research laboratories in theNorth and South should be stronglyencouraged.30Formal and informal education systems must embrace perceptions andexpressions of cultural diversity as soon as possible in order to meet thenew challenges facing our increasingly pluralistic societies. It will involveanextensiveoverhaulofcurriculaandmethodsofteaching,trainingand communicationwithineveryeducationsystemdesignedtopromotethe construction of a national identity based on that of a dominant group. Everyareaofsuchsystems(teachertraining,curriculaandtextbooks,teaching methods and aids) needs to be reconsidered from a broader perspective, making way for the crucial inputs of cultural diversity and enabling the latterto be held up as a model in the countries and regions concerned. Meanwhile, written, audiovisual and electronic forms of communicationmust serve as a means of raising peoples awareness and rallying them to thecauseofculturaldiversity.Similarly,museums,librariesandcultural centres, as part of their new missions, must strive to promote the actors andexpressionsofculturaldiversityinsuchawayastoensurethatasmany people as possible are exposed and enjoy access to the wealth of that diversity.Education is not restricted to childhood or to schools. When one speaks ofadult education or the educational role of the media and museums, referenceis made to a process that is as broad and as long as the life course itself. Whenreferring to school education, one should always bear in mind that it is justoneaspectofawidereducationprocess.Languagelearninginschool education is crucial, especially when it is seen as an entry point into a culture(cf. Line of Action 6). But it is only one of the ways to raise awareness of the positive value of cultural diversity in education. Other strategies must be deployed, especially in the light of the fact that formal education often lastsfor more than twenty years.7. Promoting through education an awareness of the positivevalue of cultural diversity and improving to this end both curriculum design and teacher education.31Schooling as a daily experimentin international living Teachers have to maintain permanentin-service training, with awareness-raising on cultural diversity. Teacherexchange programmes should beencouraged. But sensitivity to culturaldifferences and possibilities can already be acquired through a simplereframing of each teachers own multi-lingual, multicultural classroom, wherethe pupils interacting with one anotheris seen as a daily experiment in international living. Cultural diversitycan then become akin to second nature.This should not be restricted to primary and secondary schools.Universities and other institutions of higher education are largely international in terms of their constituencies although, more oftenthan not, little is done to exploit the benets of this readily available cultural diversity. This may have something to do with the lecturers trai-ning: despite having often been trainedabroad, they incorporate little of theirexpanded vision into their teaching.Specic cultural training should be designed and implemented for university teachers, whatever their eld of specialization.Musical educationEfforts to promote cultural diversitythrough education can also be based onmusical and other artistic forms. Muchcould be learned from the currentMany Musics/Multi-Musiques projectslaunched by the International MusicCouncil (www.unesco.org/imc).Revising textbooksIncorporating cultural diversity into theeducation process may rely on impro-ving textbooks so that negative stereo-types and distorted views of othersnally disappear. In that respect, the UNESCO Guidebook on TextbookResearch and Textbook Revision has played a very useful role. Yet more must bedone. Education is not just a matter of textbooks: it is a way of relating tothe world transmitted by the child, adolescent and young adults signifyingothers, rst and foremost the schoolteachers and university lecturers withwhom daily interactions develop over a twenty-year span.Reshaping curriculaCurriculum design may be a very important tool for championing culturaldiversity. A long-term task is in store for just about every ministry of education in the world: how to use cultural diversity as a platform for therevision of curricula at every level ofeducation? UNESCOs role as a drivingforce could be very important for gathering successful experiences, building data banks, organizing networksfor exchanges and sharing (seminars,workshops and conferences) and producing guidelines and guidebooks. Needless to say, the very philosophyof these reshaped curricula will be very different from the traditional by-the-book approach. Incorporatingcultural diversity is not a matter ofintroducing small parcels of pre-packedknowledge. It is an attitude that may be adopted or not. Teachers and educational leaders will therefore face a challenging new denition of theirrole in education and society.Cultural centres banding together in ParisThere are foreign cultural centres in many big cities around the world. In Paris, they recently decided to join forces and stage a Week of Foreign Culturesseries of exhibitions, readings, meetings, concerts and lectures, etc. in October 2002. Cultural centres contribute to a multilateral force of culture that reinforces the richnessand strength of contemporary urban cultural diversity.Intercultural teacher trainingTeacher education, then, is crucial.Future teachers should be trained in aculturally diversied perspective: theyshould not only learn a foreign languagebut also spend a year abroad. Theyshould be introduced not only to socialand cultural anthropology but also to ethnographic practices, besidesconducting eldwork for their nal examinations or theses.32Traditional pedagogies may be too easily discarded by modern forms ofteaching because of their supposedly heavy emphasis on rote-learning,for instance, to the detriment of a deep understanding of the content tobe learned. It must be said that the ne line between traditional and modern teachingis rather arbitrary. The technologies may change, but the processes involvedcan remain the same. Traditional teaching, for example, may rely on imagesand sounds, analogies and metaphors, all sensory modalities and cognitivestrategies that are quite modern. Theincorporationoftraditionalteachingmethodsintotheeducation process can therefore offer the best of both worlds. When an apprentice observesamasterinordertoreproducehisgestures(playingamusical instrument, performing a dance step or polishing a piece of wood), traditionallearning through in situ trial and error may be complemented by modern video-based learning in the home. There may also be cases where video is unsuitable and only traditional vicarious learning will be culturally appropriate (e.g. learning how to enter atrance). Such methods of knowledge transmission must be preserved, notonly in archives but also in practice. Attention will, in some circumstances,need to be paid to protecting traditional learning methods against a naiveoveruse of modern pedagogies, which may too easily confer prestige on theirpromoters.8. Incorporating, where appropriate, traditional pedagogiesinto the education process with a view to preserving and making full use of culturally appropriate methods of communication and transmission of knowledge.33When people are resources to be sharedSuch a system could be extended topeople whose knowledge may not beso unusual or rare, but is still extremelyuseful to transmit to younger generations.These UNESCO Resource Persons couldbe invited to share their knowledge(whatever the domain) with audiencesin schools, colleges, universities, workshops, private companies, and so on. It is often remarked that elderlypeople, especially in the Westernworld, are cast aside as if they were so much dead wood. But elderly people are often willing to continue to play an active role in society goingto hospitals to read stories to children,or to schools in the evenings to resume writing drills with early learners, etc. UNESCO Resource Persons and othersuch programmes, associated withNGOs like Help Age International, forexample, could rely on these voluntaryworkers to help maintain the great chain of social well-being.When people are unique "living treasures"Traditional forms of teaching are oftenemployed to transmit a society's oral and intangible cultural heritage:artistic, scientic and religious knowledge, for instance. This is themost fragile kind of knowledge, as itrelies on the physical and intellectualcapacities of a few individuals.Preserving it can involve either collecting and archiving it although it may soon be dead knowledge, withnobody left to tell the next generationhow to use it or conserving it in itsliving form and ensuring transmission to future generations. This is whereUNESCOs Living Human Treasuresproject should be developed within the framework of the Action Plan of itsUniversal Declaration on CulturalDiversity. When artists, craftspeopleand other living libraries gain ofcialrecognition, better care can be taken to ensure the transfer of their know-how, techniques and skills to others.When the treasures are trainedto speak outThere may be cases where knowledge-holders simply do not know exactly whatthey are doing when they perform, produce or act. It just happens. Theycannot quite explain it in words. Theirknowledge is so corporeal that switchingfrom gestures to words is difcult if notimpossible. Transmission of that embodied knowledge to future gene-rations may be problematic. Specialistscould intervene, with the support ofUNESCO and its Member States, inorder to train the bearers of an all toointangible heritage to speak it out. Aftervideo-taping the whole process and watching it with their actors as many timesas necessary, they could work togetherto lay down written records, and thehuman treasures could gradually betrained to make their knowledge verbally explicit cognitive unloading, soto speak. In some cases, guidelines maybe drafted for future practitioners. In asense, this is modern pedagogy creatinga traditional pedagogy. Such experimentalapproaches should be encouraged onlywhen culturally appropriate.Working with the Khomani San of the southern Kalahari. In cooperation with UNESCO, the South African San Institute (SASI) hasworked for ve years with the Khomani San of the southern Kalahari to build an inventory of their knowledge, strengthen communitycoherence, and train young people in both traditional and contemporary skills. S