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Article descriptions such as "Allgäuer Emmentaler," "Dresdner Christstollen" or "Bayerisches Bier" do not simply name culinary products, but locate them in certain regions and link them to memories and associations. They prove not only a spatial (geographic), but also a temporal (traditional) embedding in a certain region of origin. Such names are self-evidently attractive to clients, who have the choice between similar products, to producers, who are involved in international competition, and not least to politicians, who are interested in the protection and promotion of the economy in their areas of responsibility. Accordingly, the European Union (EU) established a legal instrument which regulates the use of geographical indications. It is based on the assumption that regions have common climatic, geological, biological and cultural characteristics. Using the example of geographical indications and four exemplarily chosen specialties (the cheeses: Allgäuer Emmentaler, Odenwälder Frühstückskäse, Piave and Parmigiano Reggiano), Sarah May has developed an ethnographically thick, internationally comparative description of local and transnational practices in the system of EU quality schemes for agricultural products. She combines terms and theses of law and economics and translates them into an issue of cultural anthropology: She focuses on regional (culinary) culture and its economic valorization, on the interests, strategies and conflicts which accompany the transformation of regional handed-down practices and products into legally protected, spatially limited collective property.

Cultural property.

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In Indonesia, international agreements have encouraged the self-assertion of communities that had been oppressed and deprived of their land, especially during the New Order regime (1966-1998). More than 2,000 communities in Indonesia who define themselves as masyarakat adat or "indigenous peoples" had already joined the Indigenous Peoples' Alliance of the Archipelago" (AMAN) by 2013. In their efforts to gain recognition and self-determination, these communities are supported by international donors and international as well as national NGOs by means of development programmes. In the definition of masyarakat adat, "culture" or adat plays an important role in the communities' self-definition. Based on particular characteristics of their adat, the asset of their culture, they try to distinguish themselves from others in order to substantiate their claims for the restitution of their traditional rights and property (namely land and other natural resources) from the state. The authors of this volume investigate how differently structured communities - socially, politically and religiously - and associations reposition themselves vis-à-vis others, especially the state, not only by drawing on adat for achieving particular goals, but also dignity and a better future.

Cultural property.

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Cultural property

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Cultural property

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Cultural property