Page 14 - Studia Universitatis Hereditati, vol 10(2) (2022)
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dia universitatis her editati, letnik 10 (2022), številk a 2 / volume 10 (2022), number 2 14the community that has created the object, thelation to authenticity, intellectual integrity, so-
story and the legend. In order to be appreciated cial responsibility, and respect for cultural sig-
hereditatievery artefact that has survived its time must re- nificance and context. According to Silberman
turn to being a “making” rather than a “made”. “the constellation of communicative techniques
In this sense, the new digital media must be able that attempt to convey the public values, signif-
to articulate themselves in a language of their icance and meanings of a heritage site, object or
own and not be colonized from the non-digital tradition – is central to understanding the wid-
form, merely becoming tools for dissemination. er characteristics of heritage itself ” (Silberman
It is not about spreading already constructed in- 2013, 21). Since Tilden’s seminal book on inter-
terpretations, or artefacts separated from their pretation, there is a consensus among scholars
historical context, but about providing, in the that the latter reveals meanings and relation-
most capillary way, the tools to interpret their ships rather than providing mere data and un-
life at the time of their life considering the com- related facts (Tilden 1957; Uzzell 1989; Moscar-
plexity of the relationships that exist in a society do 1996; 1998; Ham 1999; Babić, Papathanasiou
with respect to the very representation that art and Vasile 2014). However, despite the fact that
has created. the philosophical term interpretation is defining
the concept, the value and the process of under-
Despite the fact that 84% of the EU citi- standing, little attention has been given to the
zens declare cultural heritage as personally im- history and development of interpretation, a fact
portant and 90% important for their country, that is making the Tildenian monologue seem
much too often the possibility for the (co) cre- problematic in the era of the creative crowds.
ation of a participatory cultural space with cog- Interpretation is the Latin equivalent of the an-
nitive-emotional access to the values of heritage, cient Greek word ἑρμηνεία as introduced by Ar-
that promotes self-reflective and critical think- istotle in the Book of Organon, where the cat-
ing, remains unattended from the supply side, egories of human perception are defined as a
e.g., cultural heritage agencies and institutions. human phenomenon (Knowlton 1999, 123–124;
Even less opportunities exist for audiences with Μανδηλαράς 1994; Whitaker 1996). The Aris-
visual, auditory and intellectual impairments: totelian logical grammar analyses language and
due to a range of limitations, these publics are speech, rejecting any expression that cannot be
a less attractive audience for the cultural sector verified as true. This leads to the fact that her-
(Pasikowska-Schnass 2019; Matos et al. 2015). meneutics are governed by cognition and not by
Thus, it is important to adopt a pedagogically “understanding”. The Greek term ἑρμηνεύειν sig-
effective solution that may motivate audiences nifies the notions of expressing oneself, analysing
with special needs to engage in a learning in dis- language and other facts and translate, making
guise process. In this vein, the ongoing ADHOC hermeneutics is also the art of analysis, interpre-
project “Accessible and Digitalized Cultural tation, technique to perception. Between 1500
Heritage for Persons with Disabilities” builds a and 1800 was developed the notion of the her-
first attempt to create and share innovative prac- meneutical spiral e.g., the relationship between
tices in making cultural heritage accessible and the ensemble of the meaning and the mean-
enjoyable through the development of a Cultur- ing of its parts, defining each other (Grondin
al Narrative supported with audio-visual media 2001). In the 19th century with Schleiermacher
to audiences with special needs. and Dilthey hermeneutics, emerge as a reinforce-
ment of human historicity in the secular world,
Literature review as the factor of analysing conditions of human
The ICOMOS Ename Charter on Interpreta- expressing, such as language and art within the
tion of Cultural Heritage Sites defines the basic human horizon. To understand and perceive,
objectives and principles of interpretation in re-
story and the legend. In order to be appreciated cial responsibility, and respect for cultural sig-
hereditatievery artefact that has survived its time must re- nificance and context. According to Silberman
turn to being a “making” rather than a “made”. “the constellation of communicative techniques
In this sense, the new digital media must be able that attempt to convey the public values, signif-
to articulate themselves in a language of their icance and meanings of a heritage site, object or
own and not be colonized from the non-digital tradition – is central to understanding the wid-
form, merely becoming tools for dissemination. er characteristics of heritage itself ” (Silberman
It is not about spreading already constructed in- 2013, 21). Since Tilden’s seminal book on inter-
terpretations, or artefacts separated from their pretation, there is a consensus among scholars
historical context, but about providing, in the that the latter reveals meanings and relation-
most capillary way, the tools to interpret their ships rather than providing mere data and un-
life at the time of their life considering the com- related facts (Tilden 1957; Uzzell 1989; Moscar-
plexity of the relationships that exist in a society do 1996; 1998; Ham 1999; Babić, Papathanasiou
with respect to the very representation that art and Vasile 2014). However, despite the fact that
has created. the philosophical term interpretation is defining
the concept, the value and the process of under-
Despite the fact that 84% of the EU citi- standing, little attention has been given to the
zens declare cultural heritage as personally im- history and development of interpretation, a fact
portant and 90% important for their country, that is making the Tildenian monologue seem
much too often the possibility for the (co) cre- problematic in the era of the creative crowds.
ation of a participatory cultural space with cog- Interpretation is the Latin equivalent of the an-
nitive-emotional access to the values of heritage, cient Greek word ἑρμηνεία as introduced by Ar-
that promotes self-reflective and critical think- istotle in the Book of Organon, where the cat-
ing, remains unattended from the supply side, egories of human perception are defined as a
e.g., cultural heritage agencies and institutions. human phenomenon (Knowlton 1999, 123–124;
Even less opportunities exist for audiences with Μανδηλαράς 1994; Whitaker 1996). The Aris-
visual, auditory and intellectual impairments: totelian logical grammar analyses language and
due to a range of limitations, these publics are speech, rejecting any expression that cannot be
a less attractive audience for the cultural sector verified as true. This leads to the fact that her-
(Pasikowska-Schnass 2019; Matos et al. 2015). meneutics are governed by cognition and not by
Thus, it is important to adopt a pedagogically “understanding”. The Greek term ἑρμηνεύειν sig-
effective solution that may motivate audiences nifies the notions of expressing oneself, analysing
with special needs to engage in a learning in dis- language and other facts and translate, making
guise process. In this vein, the ongoing ADHOC hermeneutics is also the art of analysis, interpre-
project “Accessible and Digitalized Cultural tation, technique to perception. Between 1500
Heritage for Persons with Disabilities” builds a and 1800 was developed the notion of the her-
first attempt to create and share innovative prac- meneutical spiral e.g., the relationship between
tices in making cultural heritage accessible and the ensemble of the meaning and the mean-
enjoyable through the development of a Cultur- ing of its parts, defining each other (Grondin
al Narrative supported with audio-visual media 2001). In the 19th century with Schleiermacher
to audiences with special needs. and Dilthey hermeneutics, emerge as a reinforce-
ment of human historicity in the secular world,
Literature review as the factor of analysing conditions of human
The ICOMOS Ename Charter on Interpreta- expressing, such as language and art within the
tion of Cultural Heritage Sites defines the basic human horizon. To understand and perceive,
objectives and principles of interpretation in re-
