{PSOCIAL}

Many interviewees maintain a very close connection to heritage expressions, and therefore much of their narrative emerges from their own lived experience. By linking their personal history with the heritage practices, the narratives become intimate and meaningful. These personal accounts convey a sense of belonging and show how heritage has shaped their lives, helping students understand that heritage is not a distant tradition but a set of practices that constitute people’s everyday identities. This individual connection allows students to see these traditions not as abstract concepts but as real lived experiences.

“Mira, desde muy niño nosotros en la ciudad de Barranquilla vivimos el carnaval. Tú ves al niño que está de brazos y pasan por las calles unos tambores tocando y sonando la música de nuestra, de la Costa Caribe colombiana, y tú ves que el niño, sin necesidad de que le estén enseñando, ya cuando está grandecito, de tres, cuatro años, ves niños tocando tambores, sin necesidad de que le hubiese un profesor o un maestro, simplemente por escuchar el sonido que es propio del carnaval, de los ritmos propios del carnaval, al escucharlo, wow, eso es maravilloso”.

[Since we were very young, in the city of Barranquilla we lived the carnival. You see a baby in someone’s arms while drums pass by on the street, playing the music of the Colombian Caribbean Coast. And without anyone teaching them, when children are three or four years old, you already see them playing drums—no teacher needed—simply from hearing the sounds of the carnival, the rhythms of the carnival. When they hear it… wow, it’s wonderful]

(Author’s translation; Carnaval Barranquilla, CB2)

This subtheme provides a solid and reliable foundation of the knowledge that interviewees have acquired formally and/or informally about the heritage. It highlights how this knowledge accumulates and is transmitted from one generation to the next, enriching the description, interpretation, and appreciation of the heritage. This allows for a deeper exploration of heritage through a contextualized lens, thereby imbuing it with meaning on multiple levels and valuing the history and complexity surrounding it. The excerpts in which interviewees describe how they learned about the heritage—whether in formal or informal settings—demonstrate that this knowledge is not limited to passive observation but requires a progressive immersion in the cultural environment.

“Popayán es una ciudad, ha sido una ciudad y es una ciudad muy religiosa. Desde que uno estaba pequeño, se formaba para esperar la época de la Semana Santa. Por eso están las procesiones chiquitas también, que es cuando salen los hijos, los nietos, de los que hemos vivido y somos de Popayán. Es una tradición y que nosotros hemos podido participar porque es algo que siempre lo vamos a llevar con nosotros.”

[Popayán is a city that has been—and continues to be—deeply religious. Ever since one is a child, one grows up waiting for Holy Week. That is why the small processions also exist, where the children and grandchildren of those of us who have lived in and are from Popayán participate. It is a tradition in which we have been able to take part, because it is something we will always carry with us]

(Author’s translation; Procesiones Popayán, PP1)

Narratives that draw on a group’s collective memory can strengthen identity and the sense of belonging. Evoking this shared memory positions heritage as a narrative that transcends generations and functions as a symbol of cultural continuity. In the interviews, participants mention specific elements—such as the pasos of Holy Week or the instruments used in vallenato—that act as symbols of resistance, faith, or joy. For instance, vallenato rhythms are not merely music; they are a storytelling vehicle that conveys rural life, struggles over land, and human relationships—all of which form part of the collective memory. This illustrates that many of the symbols used in heritage expressions carry deep meanings, functioning not only as material legacy but also as tools that keep collective memory alive in an accessible and emotional way. The following excerpt highlights the importance of collective memory in the architectural legacy of Rogelio Salmona:

“Pues, claramente afectaría, no solo con la propia historia, la historia de la arquitectura. Eso es un tema ya de posibilidad importante. Porque, pues, sencillamente un edificio es un testigo y de lo que ha pasado en la historia de una civilización. Pero si nos vamos más desde el punto de vista de los seres humanos, de las comunidades que usan o que viven el edificio o que lo viven, pues también es destruir un poco la memoria colectiva, que definitivamente es lo que hace que la gente también pueda sentir pertenencia a un lugar”

[Well, it would clearly have an impact not only on history itself, but on the history of architecture. That is already a matter of significant importance. Because, quite simply, a building is a witness to what has happened in the history of a civilization. But if we look at it from the perspective of human beings—from the communities that use or inhabit the building—then its destruction also erases part of the collective memory, which is ultimately what allows people to feel a sense of belonging to a place]

(Author’s translation; Rogelio Salmona, RS3)

Cultural identity emerges as a central element in the interviewees’ narratives; they view their heritage as a reflection of their sense of belonging and personal pride. The interviewees do not only speak about carnivals or religious and folkloric celebrations—they also express how these traditions shape their identity and what they mean for their communities. This connection between personal, collective, and cultural identity is fundamental, as it demonstrates how heritage is crucial for both individual and group identity among the people and communities represented. Therefore, cultural identity functions not only as a bond but also as an anchor that emotionally connects interviewees with their roots and provides them with a sense of belonging to their social environment. In other words, in a modern, globalized context marked by constant change, cultural identity offers a sense of continuity, turning cultural heritage into a stabilizing reference point that helps individuals understand who they are. It helps create a collective identity based on social activity and collective encounters:

“hemos sido eso, somos todos eso, y eso es lo que como te dije ahorita, lo que significa este mundo, eso es lo que somos. Ese hecho de ser caribes, y de ser caribe colombianos, tiene una connotación especial, y el carnaval definitivamente contribuye a reafirmar esa identidad única”

[We have been that, we are all that, and that is what—as I told you earlier—this world means; that is what we are. This fact of being Caribbean, of being Colombian Caribbean, carries a special connotation, and the carnival definitely helps reaffirm that unique identity]

(Author’s translation; Carnaval Barranquilla, CB1)

Heritage emerges as a social construction that is maintained and valued through the interaction of community members. The interviewees highlight the importance of the community in preserving and sustaining heritage, emphasizing how social unity and solidarity strengthen cultural transmission. This social environment helps illustrate how heritage depends on collective collaboration, as seen in the organization of collective events, which require the active participation of different community sectors. The preparation of costumes, musical rehearsals, and the decoration of public spaces involve people of all ages and occupations, creating a collaborative setting that reinforces social bonds. Thus, the community is not merely the place where traditions occur; it also acts as their provider and protector.

At the same time, narratives situated within the social context reveal how power dynamics and interpersonal relations shape community life. Themes related to poverty and inequality show how social structures influence the distribution of power and resources. In this sense, the social context enables a critical understanding of the nature of social injustices and how to contribute to their transformation, framing politics as a dynamic and ever-changing process.

“ahí hay un problema tangible, real, que teníamos para ese momento, era la agudización de una crisis presupuestal, porque cuando se promulga la ley 30, entonces hay unos malos cálculos y ese mal cálculo hace que anualmente se incremente el presupuesto que destina la nación para la universidad, pero que no se aumente en realidad con los gastos que está teniendo… hicimos las cuentas y el movimiento universitario del 2018 se centró en eso, en la falta de presupuesto”

[At that moment we faced a tangible, real problem: the worsening of a budgetary crisis. When Law 30 was enacted, there were miscalculations, and those miscalculations led to annual increases in the national budget allocated to the university, but not in line with the actual expenses it was incurring… we did the math, and the 2018 university movement focused precisely on that: the lack of adequate funding]

(Author’s translation; Ciudad Universitaria, CU[JV1] [JV2] 3)

The interviewees situate their narratives within a historical frame that shows how heritage has been shaped by events and processes of change. This temporal perspective helps students understand heritage not as something static, but as a living construct that evolves over time in response to historical transformations. Observing how heritage adapts to past events highlights the resilience and flexibility of cultural practices in the face of adversity. At the same time, it allows us to identify the roots that enabled the development of heritage and how these roots remain embedded in the community’s identity. Heritage does not emerge in a vacuum; it is the product of continuous interaction with social changes and historical events that have shaped the identity of the group. The following quote illustrates how collective ritual fosters an inclusive identity and its continuity:

“se iba amasando por quinientos años de mestizaje y que finalmente desembocan hoy en día en un marco que se llama Carnaval de Barranquilla todas esas celebraciones históricas y todo ese contenido cultural étnico, que tiene un potencial inmenso de humanidad, se convierte en un punto de encuentro que refleja de lo que hemos sido y del intenso mestizaje de que tenemos de quinientos años de historia que tenemos en el caribe”.

[It was shaped over five hundred years of mestizaje, which ultimately converges today in what we call the Barranquilla Carnival. All those historical celebrations and all that ethnic and cultural richness—with its immense human potential—become a meeting point that reflects who we have been and the profound mestizaje that defines our five hundred years of history in the Caribbean].

(Author’s translation; Carnaval Barranquilla, CB1)

The economic dimension of heritage becomes evident when interviewees mention its impact on local economies, tourism, and employment. These narratives position heritage as a community resource—one that can generate opportunities and, in turn, contribute to local economic development, thereby reinforcing its preservation and promotion. Interviewees frequently highlight that, when discussing tourism and the local economy, heritage festivities and events—such as the Carnival—renew not only the sense of identity but also stimulate commerce and economic activity in the region. Such events attract national and international tourists who consume products and services, channeling resources to merchants, hotels, restaurants, artisans, and other economic actors. This economic context illustrates the interdependence between culture and economy, showing that heritage can acquire a tangible and practical value by generating economic well-being within the community. It therefore becomes an important economic asset for the region. This activity also contributes to building and sustaining the city as a positive “imagined community”:

“Entonces pues, sin las procesiones, yo digo que el esplendor de la Ciudad Colonial y Ciudad Blanca se acabaría y económicamente golpearía mucho la ciudad porque acá no hay industrias como tal. Entonces el trabajo o la parte económica es casi como informal o emprendimiento. Entonces acá conseguir trabajo es muy difícil para un profesional, entonces toca emprender y si no hay un flujo de dinero, ese dinero que esté entrando, pues no sé qué pasaría con Popayán”.

[So, without the processions, I would say that the splendor of the Colonial City and the White City would disappear, and economically it would strike the city hard because we do not have industries here. Most economic activity is informal or based on small entrepreneurship. Finding a job as a professional is very difficult, so people must create their own businesses, and without a flow of money coming in—well, I don’t know what would happen to Popayán].

(Author’s translation; Procesiones Popayán, PP2)

Although few heritage expressions have explicit environmental policies, interviewees demonstrate strong awareness of the vulnerability of heritage to environmental change. Ecosystem degradation, pollution, and biodiversity loss affect the natural surroundings and endanger cultural practices that depend on those resources. At the same time, some heritage expressions have implemented public policies aimed at making festivities environmentally sustainable. For example, during the Barranquilla Carnival, reusable bags are distributed and proper recycling practices are taught so that recoverable materials can later be used to create large-scale figures, costumes, floats, banners, and more.

This relationship between heritage and environmental change highlights that as the natural environment deteriorates, cultural heritage can experience parallel losses.

Adapting to environmental change becomes essential for the survival and continued relevance of cultural heritage. Several interviewees noted that in the context of climate change, communities must modify cultural practices to respond to new environmental conditions. This portrays heritage as resilient—capable of demonstrating resistance and adaptability in the face of environmental adversity.

The connection between environmental sustainability and cultural preservation underscores that environmental protection is a necessary precondition for the survival of heritage.

“porque nosotros de la misma forma como tenemos un plan especial para salvaguardar las expresiones propias del Carnaval de Barranquilla, debemos tener también un plan especial para salvaguardar nuestro planeta, para salvar ese espacio antropológico festivo donde esas manifestaciones se expresan, entonces tenemos que cuidar esta ciudad y este espacio antropológico del cual somos dueños todos y por eso se generó este gran proyecto que es de Carnaval Sostenible en donde tratamos de hacer unas buenas prácticas sostenibles en todo sentido para cuidar nuestro planeta”.

[Just as we have a special plan to safeguard the cultural expressions of the Barranquilla Carnival, we must also have a special plan to safeguard our planet—to protect that anthropological festive space where these manifestations take place. We must take care of this city and this anthropological space that belongs to all of us. That is why this major project, Sustainable Carnival, was created, through which we seek to implement good sustainable practices in every sense in order to protect our planet].

(Author’s translation; Carnaval Barranquilla, CB3)

Descriptive norms reflect the collective and organic character of cultural heritage, showing that certain practices persist and are reproduced simply because they are part of everyday life and the shared value system of the community. These norms are essential for the continuity of heritage, as their strength lies in the naturalness and sense of belonging they generate among those who practice them.

Interviewees frequently refer to how traditions—such as dance routines, awards, prosocial behaviors, or preparations for festive events—are repeated year after year without anyone consciously deciding to do so, simply because “it is the correct way to do it.” One example is how many members of heritage communities give gifts or souvenirs to visitors to make them feel welcomed and to share a part of who they are, something described by interviewees as “something that comes naturally.”

This repetition is organic rather than imposed, creating familiarity and a sense of belonging, and strengthening the relationship between community members and their cultural heritage.

“Mira, te juro que si no hubiese el Congo de Oro se inventaran cualquier vaina, el mango, el plátano, el guineo, el raspado y todo, pero siempre el barranquillero le encanta y le gusta premiar a los suyos, que los suyos se lleven algo representativo. Tú vienes a Barranquilla y te vas de aquí siempre con un regalo, con un souvenir, con algo representativo de nosotros”.

[Look, I swear that if the Congo de Oro didn’t exist, they would invent anything—the mango, the plantain, the banana, shaved ice, whatever—but people from Barranquilla always love to reward their own, to make sure their people take something symbolic with them. When you come to Barranquilla, you always leave with a gift, a souvenir, something that represents who we are]

(Author’s translation; Carnaval Barranquilla, CB2)

During the interviews, participants were asked what aspects of their heritage practices they would like to change, and many mentioned the presence of violence that sometimes occurs during collective gatherings. Interviewees also noted that certain norms exclude individuals who do not meet specific criteria related to gender, age, or social class. Although these norms are traditionally accepted, they can be challenged by those who seek more inclusive and representative participation. Examples include the incorporation of women into vallenato—a historically male-dominated musical genre—or the students’ struggle for their violated rights at the University City.

These reflections show that heritage is both an inheritance from the past and a space of active construction in the present. Practices and rules are not immutable; they adapt to the needs of each moment, both to contextual conditions and to the evolving values of the community. Such questioning encourages a critical perspective that recognizes the importance of cultural evolution and the need for space for change within heritage traditions.

“Quizá de pronto cosas que uno debe corregir, el mal comportamiento, esto de la maicena, esto de la espuma, afectan de una u otra forma el Carnaval, empañen el Carnaval. La violencia, porque no es mentira que detrás de todos estos eventos siempre se generan dificultades con la convivencia, etcétera. Eso debería cambiar, pero las expresiones hay que mantenerlas.”

[Perhaps there are things that need to be corrected—misbehavior, the use of corn flour, the spray foam—these all affect the Carnival in one way or another and can tarnish it. Violence as well, because it is true that behind all these events, issues with coexistence always arise. That should change, but the cultural expressions must be preserved]

(Author’s translation; Carnaval Barranquilla, CB2)

During the interviews, participants recounted stories in which they expressed intense emotions and a strong sense of connection to particular experiences, values, or cultural customs, highlighting their cultural identity and their enjoyment of collective gatherings. They described how heritage practices generate an atmosphere of joy and enthusiasm, emphasizing the energy felt during parades, dances, and communal encounters—often referring to these moments as occasions when they “forget their worries.”

Interviewees also mentioned feeling deeply proud of their participation in these heritage expressions, noting how the music, traditional clothing, typical foods, and rituals make them feel connected to something special—something they wish to preserve and pass on. These narratives do not merely provide information about events; they also convey the emotional weight these experiences carry for the participants, revealing what they represent at a deeper personal level and how they help strengthen their identity both as individuals and as members of their community.

“la generación de ese sentimiento cuando se toca pues son sentimientos muy fuertes encontrados porque en la marimba, en ese instrumento está condensada nuestra historia como cultura, nuestros sentimientos, nuestras vivencias y es una historia fuerte porque pasa por la historia de la esclavización, pasa por nuestros antepasados.”

[The feeling that arises when it is played brings forth very strong and mixed emotions, because in the marimba—in that instrument—our history as a culture is condensed: our feelings, our lived experiences. And it is a profound history, because it carries the legacy of enslavement and of our ancestors]

(Author’s translation; Música Pacífico, MP2)

For participants, the collective gatherings that take place around heritage expressions can evoke emotions that generate a sense of connection beyond the individual self. These emotions may involve feelings of vastness, majesty, or deep significance, prompting participants to reconsider their place within humanity. In the interviews, participants reported moments of awe when witnessing these heritage expressions. They described how rituals, music, history, unity, and the dedication of the community create a sense of admiration and wonder that leads them to reflect on the importance of heritage for culture, for their own identity, and for humanity more broadly.

Interviewees also expressed feeling moved and inspired—likely experiences of kama muta and moral inspiration—when observing how young people in the community learn the traditions and increasingly dedicate their time to cultural expressions of heritage, such as creating crafts, music, and other heritage elements. These emotionally powerful experiences motivate participants to become more actively involved in the preservation of cultural heritage.

“Aquí en la casa también han venido grupos así grandes estudiantes colegios, que han venido acá a entrevistas, a recorridos de la casa y pues la verdad me ha llenado. me he sentido conmovido por el motivo de que son jóvenes, que ellos vienen a conocer el proceso, vienen a conocer el proyecto y ahí pues se dan de cuenta que las cosas no son así.”

[Large groups of school students have also come here to the house for interviews and guided visits, and honestly, it has been very fulfilling for me. I have felt moved because they are young people who come to learn about the process, to learn about the project, and through that they begin to realize that things are not as they might have imagined]

(Author’s translation; Casa Paz, CP3)

During the interviews, participants described how taking part in collective heritage gatherings becomes a way to resist the loss of cultural identity and to affirm the need to maintain and protect community traditions in the face of contemporary globalization. This serves as a key motivation for community members to participate in such events. These narratives help us understand how cultural heritage becomes a symbol of resistance—one that safeguards the culture and history of a community and provides a tool for asserting identity in the midst of external changes such as globalization.

Identity reclamation also involves recovering and making visible the histories, voices, and cultural practices that have been forgotten or silenced due to dynamics of oppression, exclusion, or marginalization. This process is often situated within a broader framework of cultural justice, allowing the community to keep alive the culture and history that have shaped it over many years.

“cuando los escuchaba cantar en mi pueblo, me llamaba poderosamente la atención y a la gran mayoría de ellos yo les escribí crónicas contando la vida de esa persona que nadie conocía, que por ahí estaba escondida en un monte, por ahí en una finca y componía unas cosas geniales, unas cosas maravillosas y esas cosas maravillosas fueron andando con el paso del tiempo y se convirtieron en el aire musical más importante de Colombia, haber sido considerado patrimonio cultural y material de la humanidad, ese trabajo que hicieron esas personas humildes, vean hasta dónde ha llegado”.

[When I heard them sing in my town, it caught my attention in a powerful way, and I wrote chronicles about most of them—about the lives of people nobody knew, people who might be hidden away in the mountains or on a farm, composing brilliant and wonderful pieces. And those wonderful creations evolved over time and became the most important musical style in Colombia. Being recognized as intangible cultural heritage of humanity shows just how far the work of those humble individuals has come]

(Author’s translation; Leyenda Vallenata, LV1)

As mentioned in the Economic Context section, interviewees describe how heritage becomes a source of income and economic development not only for individuals but for entire communities. One of the most evident forms of economic motivation linked to heritage is cultural tourism. Events and traditions attract visitors who seek authentic experiences, spend money in the community, and support related sectors such as hospitality, craftsmanship, and local services—generating a significant economic impact.

Interviewees explain how they obtained work as tour guides, artisans, or artists thanks to the cultural importance of heritage practices in their communities. They express that these opportunities provide not only income but also a sense of purpose and identity through their connection to heritage.

This dynamic also allows cultural traditions—such as handicrafts, typical foods, and other heritage-related products—to be preserved, keeping these expressions alive while simultaneously generating economic benefits.

“la camaradería es muy importante y eso implica como una colaboración entre proyectos; como que sabemos que todos estamos trabajando aquí para sobrevivir, para apostarle a la paz también, pero todos tenemos que comer y pagar arriendo entonces yo creo que ese respeto también entre proyectos como que no es una competencia, sino que cada uno está buscando su soporte económico”

[Camaraderie is very important, and that implies a kind of collaboration among projects; we all know that we are working here to survive, to contribute to peace as well, but we all have to eat and pay rent. So I believe that this respect among projects means that it is not a competition, but rather that each one is seeking its own economic support. ]

(Author’s translation; Casa Paz, CP1)