Introduction

THIS CHAPTER IS concerned with the notions of and the relationship between intangible cultural heritage and cultural identity, in relation to displaced individuals, and in the context of contemporary Europe. The starting point is that people's movements have at their heart the encounter between newcomers and local communities. These encounters translate into situated stories and new cultural discourses about resilience, which, in the longer term, are likely to contribute to the formation of a shared European heritage.However, amongst newcomers, and especially those who, like refugees, experience displacement, the idea of heritage is particularly problematic, due to personal struggles with cultural and physical belonging. In order to be part, eventually, of a body of shared cultural practices, the heritage of displaced individuals needs first to “die” so that it can be revalued and rearticulated through an osmotic and yet aspirational process, generated by its perceived absence. Therefore, this chapter aims to consider exactly this, by addressing the following questions: Can we speak, at all, of an absence of (intangible) heritage during displacement? If heritage does (not) die, how is it then revalued and redefined during displacement? What cultural discourses are developing around the idea of “heritage” during forced migration?

In order to answer these questions, this chapter has been organized into four sections. In the first section, I consider the notions of displaced people and intangible cultural heritage (during displacement), the latter understood as a non-fixed concept subject to constant reinterpretations. In the second section, I explore the pairing “absence— presence” and I define it as a phased, emotional rupture with cultural traditions and heritage practices. The third section focuses on the “capacity to aspire,” as defined by Arjun Appadurai, and on the ways in which it triggers amongst displaced individuals, through a perceived absence of heritage, the aspiration to revaluate and rearticulate their cultural traditions. In the final section, I present some critical reflections on “resilient heritage,” that is to say those forms of intangible heritage that survive trauma, which are reshaped through selective remembering and which foster a sense of cultural worth and belonging, especially in the earlier stages of resettlement.

THIS VOLUME CONSISTS of seven chapters and one afterword by leading and up-andcoming academics who work on cultural identity and heritage. Significant research has already been done in the field of heritage studies highlighting, for example, meanings, experiences, and discourses in heritage, history, and nationalism, diaspora and migration, and cosmopolitanism and globalization. The aim of this volume is to expand on this by analyzing the role of cultural heritage and by especially focusing on the intersection between identity, memory, mobilities, and sociocultural agency.

Underpinned by neoliberal orthodoxies, today's matters— such as population flows, economic dynamics, environmental changes, and media politics— are becoming worldwide concerns that can no longer be managed and addressed solely within a national context. In order to avoid perpetuating postcolonial inequalities and unsustainable environmental circumstances, these issues require a “glocal” approach, that is to say, both a global and a local modus operandi. This glocal perspective offers new scenarios with regards to cultural representations, cultural heritage, and identity formation. Most nation-state discourses, indeed, no longer offer people a clear guide to understanding who belongs together and in what way they relate to each other. A lack of solid narratives about social belonging drives groups and individuals either to look for security in traditional cultural discourses of identity (that only reinforce old narratives of “we,” “home/ homeland,” and “the other”) or to explore new forms of cultural identity in solidarity (that in turn generate other forms of togetherness and engagement in the community). Both discourses and new forms of cultural identity, though, are not necessarily defined by citizenship, passports, or geographical origins and hence are more fluid in their characterization, shaping, and understanding.

According to the Office of the United Nations High Commissioner for Refugees (UNHCR), the world is facing the highest level of displacement ever experienced, with an unprecedented 65.3 million people forced from their homes because of war, internal conflicts, environmental crises, or poor economies. Amongst these, 21.3 million are refugees; the rest are economic migrants and internally displaced persons.