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Strife of Summud and resistance: Community-based initiatives for safeguarding cultural heritage in Palestine An ethnography of Palestinian heritage makers Jawida Mansour Summery The paper traces the trajectory of heritage industry in Palestine which remarkably flourished with the establishment of the Palestinian Authority after signing the peace agreement with the Israeli government in 1995. Within the past three decades, the Israeli settlement policy expanded the sovereignty over Palestinian land and archeology. The number of checkpoints is increasing yearly besides the construction of the apartheid wall in 2002. Therefore, the uncertainty among Palestinians significantly increased on what is today a Palestine archipelago with no expectations of what their future might be. The paper aims to examine heritage making in summud and resistance realm and to explore the ways in which heritage making contribute to local development at thgrassroots level (CBI). Summud is a Palestinian socio-geopolitical concept entails being resilient to stay and survive in the land. And the paper defines CBI as any small-scale initiative whether by a local civil society organization or individuals who initiate any activity and program to safeguard heritage in their localities. To delve into research, the paper first explores the current situation of heritage industry in the world and how it contributes to humanity and plays catalytic roles in human wellbeing, sustainable development, creative economy, social cohesion, reconciliation, and ending violence. It also explores the ways in which human interactions with heritage differ over time and how it entails connections between identities, memorization, and nationalism. In chapter two, the paper explains the research methodology which used ethnography. In spite of spending one month in the field which is not the norm in the ethnographic research, the author could use it due to the fact that she previously volunteered with heritage organizations and carried out heritage initiatives herself. The author was reflexive and addressed the ways in which the researchers may be vulnerable in the field. For example, sleeping in uncomfortable places and enduring sexual harassment. Chapter three delves into the three selected cases from West Bank that were grouped for having a similar theme or network. The cases are Anata Cultural center in the town of Anata with a network of artisans, eco-hiking with localities of Sanur and Arrabeh in southern Jenin, and heritage activism which takes place in Sebastia, Nablus with Hafsa Committee from west Landon. The study reveals the ways in which insecurity and uncertainty are productive in Palestine. Their ‘defiant memory’ (Said, 2000) transcend their reality and leave a room for negotiating with their future to reshape their present. It conceptualizes the heritage making movement as a social non-movement act (Bayat, 2013) whereby collective actions of noncollective actors are rarely guided by an ideology, structured organization or recognizable leaderships attempt to make a meaningful change and enhance their lives in the long term. Moreover, the examination of everyday practices and imaginaries of heritage makers is important in a way it unfolds invisible crossings that constitute urban spatiality. The paper shed light on the embodiment of their materials and tools, for example, the needle and a pen are taking part in the anti-colonial resistance. Furthermore, people criticize i

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17 years after the first series of a bomb hit Legian, Bali, the tragedy of Bali Bombings seems to be forgotten. Tourists have come back, and so have the glam and glitz in Kuta. The economy seems to have been fully recovered. But talk to any resident in Bali who had gone through the period of Bali Bombings, then the invisible scars and wounds that are kept inside will be revealed. The tragedy itself has left a significant impact that affected the economy and affects the lives of people who live there. In response to this, many studies have been conducted to look into the effects of Bali Bombings, but often neglected to look from the perspective of individuals who suffered from it. This thesis offers an insight to understand what actually constructs the memory of Bali Bombings and the representation that Bali Bombings symbolizes. The thesis is comprised in two parts: a printed version and a digital version. A thorough analysis is presented in the printed version, while the data, which is the videos where participants narrate their experienced, is presented as digital installation. It can be viewed at www.intantanjung.wixsite.com/balibombings The analysis is provided by looking into the structure of memory of Bali Bombings, which is constructed upon three components of ‘representation’: ‘a bomb’, ‘terrorism’, and ‘tourism’. It later offers an insight in looking fear and seeking safety as the sites for subjugation and where power performs its domination. This ethnography offers a unique reading experience and should be treated as a form of ‘a social engagement' between the participants, the readers and the writer.

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This study is undertaken to explore the traditional religious beliefs systems and practices relating to albinism within the south western regions of Cameroon. It was rooted in ethnography with an informative qualitative analysis framed within the concepts of Agency, Stigma and margins in order to explore how albinos develop ways of negotiating and constructing their identity to find a sense of belongingness. In this way they are able to challenge the current stereotypes affecting them. Eight (8) major approaches, strategies or reactions have been established by albinos to cope with the discrimination, stereotypes and stigma that affect their relationship with the society “the normal”. These mechanisms include the believers, concealers, swaggers, advocates, talented, acceptors, calmers and confronters. In practice, this study finds that swaggers, the advocates and the confronters apply their agency to present their condition and enhance their self-esteem thereby confronting the stigma of difference while concealers, acceptors and calmers react via the concealment of the self at the margins as coping mechanisms. Therefore, a robust discussion on the condition of albinism is required in order to engineer policy formulation and to incorporate albinos’ voices especially as they have shown in great capacities to make informed choices in the face of constrained agency