Ladakh: The emergence of a cultural heritage. Identity politics and pedagogical interventions in the context of an increasing tourism

旅游业不仅被认为危及被访问的文化，而且还使其得到承认，从而成为拉达克当地人的身份构成。在一个已完成的DFG旅游和土著体验项目中，Ladakhi身份显然是传统与现代之间的一个问题。除了如何在个人层面上确定一个S自己的身份这一具有挑战性的任务外，旅游业还引发了不同文化政治代理人和组织之间关于如何确定拉达克文化遗产的斗争。他们试图通过利用不同形式的身份政治和教学努力来传达他们对具有约束力但濒临灭绝的遗产的看法。这些形式包括：对佛教道德认同的保证，与政治要求相结合的保证；试图保存传统的农村生活方式及其相应的社会结构；尝试将S认为是自己的东西落实到学校课程或传统做法或文化技巧中的特定教学项目。存在着截然不同甚至相互矛盾的方法，拉达基身份的确切含义是什么。这个项目的目的是分析遵循现代教学模式的这些方法的逻辑：必须将有价值的东西表现为不能被视为理所当然的东西--作为受到威胁的和偶然的东西。同时，教育对象被要求决定什么对他们的文化认同是重要的。正是这种主权与组织和文化政治代理人所采用的身份政治方案相矛盾。分析这种教学启蒙和身份政治的竞争模式及其极端的冲突和霸权战略是该项目的中心主题。这也包括身份政治如何寻求在这一冲突领域中使自己合法化的问题，面临着一种通过提及文化遗产来出售身份的旅游形式。

Tourism is not only considered to endanger the visited culture, but also to enable its recognition and thus the identity constitution of the local people of Ladakh. In a completed DFG project on tourist and indigenous experiences the Ladakhi identity became manifest as a problem between tradition and present. Besides the challenging task on how to determine one s own identity on an individual level, tourism has brought about a struggle among different cultural political agents as well as organizations on how to determine a cultural heritage of Ladakh. They attempt to convey their view of a binding, yet endangered heritage by utilizing different forms of identity politics and of pedagogical efforts. These forms entail: the reassurance of moral-buddhist identity, a reassurance that is combined with political demands; the attempts to preserve a traditional rural life-style with its corresponding social structures; particular pedagogical projects that attempt to implement what is considered to be one s own into school curriculum or in traditional practices or cultural techniques. There exist quite disparate or even contradictory approaches what the Ladakhi identity precisely is to mean. It is the aim of this project to analyze the logic of these approaches that follow a modern pedagogical pattern: What is valuable has to be presented as something that cannot be taken for granted - as something that is threatened and contingent. Simultaneously the pedagogical addressees are called to decide on what is important for their cultural identity. It is precisely this sovereignty that stands in contradiction to the programs of identity politics employed by the organizations and cultural-political agents. The analysis of this competing patterns of pedagogical enlightenment and identity politics, with its agonal conflicts and hegemonic strategies is the central theme of the project. This includes as well the question on how identity politics seeks to legitimize itself within this field of conflicts, facing a form of tourism that precisely sells identity by referring to cultural heritage.