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Literature reveals that cultural appropriation (CA) involves taking over another group's cultural belongings without consultation, informed consent and compensation, and without proper recognition or respect for that culture which has potential to distort the indigenous cultures. The purpose of this study is to examine the effect of CA on the cultural garment weaving industry in Addis Ababa, Ethiopia. The research adopted mixed methods approach with concurrent convergent research design. Data were gathered from weavers (292), consumers (200) and concerned officials by using questionnaires, KIIs (8), FGDs (3) and observation. Purposive, simple random and availability sampling method were used to determine resourceful interviewees from the weavers' association and government agencies, respondents' from the weaving community and consumers from the population, respectively. The study utilized descriptive and inferential statistics (Pearson correlation and multiple regression) to investigate the quantitative and narrative analysis for qualitative data. Results showed that there is CA which was driven by money making rather than respect; there is no legal and institutional framework that enable preservation, protection and commercialization of the authentic cultural designs, CA negatively impacts income and cultural identity of the owners and distorted the cultural values embedded in these designs. Thus, in order to ensure legal protection of the cultural clothes designs and rights of the weaving community, the society, weavers, weavers' association and the responsible government authorities should work together before such sporadic wisdom and skills get vanished. The authors believe that communities residing in different parts of the World have their own unique philosophies and beliefs about space, time and truth. These philosophies and beliefs are reflected in the artifacts such communities use in their day-to-day activities in life and maintained through generations. Cultural diversity is the spice of life, the base for tourism and the cause for interaction among the World population. Therefore, assigning legal protection to cultural intellectual properties (CIPs) benefits both insiders and outsiders of the culture in question. Because, it enables insiders to get recognition for their cultural wisdom and feel valued for what they have. On top of that the compensation outsiders pay enable insiders maintain their livelihoods. It could also encourage communities disclose other beliefs they have and develop artifacts. In that manner, cultures could evolve from within.

Out of nowhere the COVID-19 pandemic has turned people’s everyday lives upside down. Public places in urban areas were closed. However, leaving the house for recreational and leisure purposes in nature was still allowed in Germany – even during lockdown in March and April of 2020. As a result, urban forests have gained unprecedented importance – not only for recreational activities, but also for maintaining social contacts and coping with psychological stress. With these diverse requirements, many people have appropriated urban forests in new and changed ways. Using the example of the forests around the southern German city of Freiburg, a team of researchers from the Department of Societal Change at the Forest Research Institute Baden-Württemberg (FVA) carried out a mixed-method study to investigate how these appropriation practices are working and to shed some light on the relevance of forests for city residents in these circumstances. In addition to the statistical analysis of an online questionnaire, ethnographic observation data and Instagram posts were analyzed. This methodological triangulation was carried out in order to purposefully combine the strengths of each method while at the same time reducing the intrinsic biases and blind spots. This resulted in a better understanding of the importance of urban forest during this extraordinary period of time. Our results show that urban forests became critically important during the lockdown. Many visitors appropriated the forest with very different motives and for different purposes. For many visitors, the forest provided the same functions during this extraordinary period that public spaces otherwise do. The forest was not only consumed as a natural space, but also constructed by visitors as a social space. We can illustrate how this social meaning was both negotiated and reproduced. To provide an abstraction of our results, we refer to the theory of spatial appropriation as well as to new approaches in sociology of space that conceptualize space as a network of social relations. These results give rise to broader questions for future research projects, recreational forest research, forest and health, and forest planning.

Traditional knowledge on health has long contributed to global health-care systems. Rooted in the cultural and ecological heritage of Indigenous Peoples and local communities, traditional knowledge has influenced pharmaceutical research, biodiversity conservation and public health strategies. However, concerns over misappropriation of traditional knowledge and inadequate benefit-sharing with the sources of such knowledge persist. The World Intellectual Property Organization Treaty on Intellectual Property, Genetic Resources and Associated Traditional Knowledge mandates patent disclosure requirements for genetic resources and traditional knowledge. While a step forward, the treaty's success depends on its effective implementation, ethical documentation of traditional knowledge, governance of artificial intelligence and equitable benefit-sharing mechanisms, among other factors. We examine traditional knowledge protection under intellectual property systems, the provisions of the World Intellectual Property Organization treaty, challenges to documentation of traditional knowledge and the role of artificial intelligence in the governance of traditional knowledge. By fostering a legally robust and technology-driven protection system for traditional knowledge, policy-makers can ensure that traditional knowledge remains both a protected cultural heritage and a resource for sustainable innovation in global health.

Objective: The aim of this study is to investigate the role of traditional food in the configuration of the tourist offer of a heritage city.   Theoretical framework: The theoretical framework on which this article is based is the paradigm of the heritage of traditional cuisines, through their appropriation as focal objects of cultural tourism, aspects that provide a solid basis for understanding the context of the research.   Methodology: The methodology adopted for this research is a descriptive case study with an exploratory scope, complementing quantitative and qualitative methods for a comprehensive approach to an emerging object of study.     Results and Discussion: The results obtained show that there is a gap between the cultural tourism destination and the local culinary heritage, an aspect that implies the underutilisation of one of the cultural resources with the greatest capacity to project territorial singularities and contribute to the positioning of the Historic Centre of Quito.   Implications of the research: There is a need for a strategic organisation for the valorisation of culinary heritage, in which local actors have a deep knowledge of their food and can communicate its value to visitors.   Originality/value: This study contributes to the knowledge of the synergy between tourism and traditional cuisine in cultural destinations such as historic centres, thus providing elements for the management of traditional cuisine and its tourist scenarios as a living heritage.

In many ways the school music curriculum has become increasingly diverse since the 1970s. For example, ‘pop’ and ‘world’ musics have been listed in UK curricula and syllabuses with an aim of becoming more inclusive. However, this article argues that such approaches to curriculum as content have confounded social justice in school music, and in particular when perpetuating a prejudicial discourse. To understand this discourse, three ‘distortions’ of the material nature of musical knowledge are explored as potential sources of ongoing student alienation from school music: reification, hegemonic appropriation and the loss of meaning. These distortions are also exemplified through a case study critique of social realism and the UK government’s Model Music Curriculum. By way of conclusion, and as a possible resolution to the distortions, some characteristics of a curriculum as process are proposed that have implications for decolonisation and wider issues of social justice, such as class and gender.

To avoid cultural appropriation, music educators need to take the time to explore the source culture and approach the traditions of others in a respectful manner so the people and musics studied are neither demeaned nor exploited. Students can be part of this exploration and share what they learn from their research with the class.

The ecological dimension is expressed, among other things, in the matter of movement and the process of appropriation of local spaces. The creation of public space is oriented towards centralising and bringing exchanges closer together. It is a recognition of the ways of life of the individual who has become aware of the other essentials for human well-being. How does the proximity of multimodality and culture strengthen the urbanity? And how does it influence urban intensity, livability, health & the salutogenic approach of public space? The study investigates the quality of public mobility spaces through design, multimodality and sustainable planning by surveying the case of Bourse-Grand-Place station in Brussels. This transformation project is the subject of an empirical method using the material of recent research on urban design and professional practice. Falling within the scope of the “Cities for People” vision of the future, the design of this project integrates socio-cultural activities around the idea of “Station for People”. A concept based on universal accessibility ensures that all individuals can access it. Thereafter, an evolving social economy programme promoted cycling through equipment, maintenance, recycling, training, innovation and the encouragement of cycling culture. The breakthrough of the innovative multimodal design process based on multidisciplinarity could become a helpful urban strategy, oriented toward making proximate neighbourhoods both residentially and practically attractive. The present article carries out an enquiry of how design and urban activities take part in strategies to improve the quality of the public spaces. It reveals some hints that could help urban practitioners when making decisions regarding the quality of an urban place and ‘living together’ oriented developments. With a contribution to climate change issues, this article demonstrates how urban design can contribute to the quality of life of users and citizens.

This article refines the participatory body‐mapping process drawing insights from a preparatory workshop in South Africa, the country of origin of the method. Widely used in trauma‐informed research, body‐mapping as an art‐based method enables participants to express embodied experiences through non‐verbal storytelling. Responding to critiques of its cultural appropriation by the Global North, we engaged with scholars working with marginalised populations and/or in challenging research contexts to reflect on this participatory methodology. This article details their insights on how to conduct body‐mapping research as a contextually grounded tool and sensitive to marginalised populations. The article reconstitutes body‐mapping as a relational and dynamic method where bodies, spaces, and emotions interact to co‐create knowledge. This process reshapes power dynamics between researchers and participants, transforming body‐mapping into a collective space for healing and resistance. Rooted in the South African context, the research honours the method’s origins while actively exploring ethical ways to expand its potential for future use in forced migration research.

Fuelwood consumption is a socio-cultural and socio-economic practice in Nigeria. Previous ethnographical studies have examined the production, distribution, and consumption of energy resources in the Global South with emphasis on the socio-economic implications of charcoal in terms of its domestic utilization and consumption in Nigeria; but downplayed the dimension of rural-urban social interactions, which is the gap this paper seeks to fill. Drawing on Hård and Jamison’s (2005) concept of cultural appropriation, this paper engages and contributes to the existing discourse towards fostering a sustainable energy future in Nigeria. Using the ethnographical research method, it interrogates the contributions of rural and urban South-western Nigerian dwellers in terms of how the multiple layers of consumers’ epistemic status on environmental sustainability, indigenous beliefs and popular cultural practices have influenced alternative traditions of sourcing for, and consuming energy. Moreover, it unpacks the significant roles charcoal play in shaping social interactions between human and material cultures; and scrutinises everyday lived experiences and social interactions of South-western Nigeria dwellers in relation to patronage of fuelwood for trade, subsistence, and traditional energy use. Findings indicate that cultural and aesthetic connections impact fuelwood consumption, especially in terms of creating and redefining new elements of rural-urban social interactions and at the same time, that the value of charcoal transcends domestic utilization and consumption, as generally believed by the people. It is hoped that more interrogations on healthy human-environmental relationships as well as a new narrative of the nuanced political economy of fuelwood from the global black would be engaged in future studies.