The study of the Capabilities of Oral Methods of Intercultural Communication in Transmission and Preservation of Concept in Cultural Heritage

Beyond the external form, cultural heritage, carries the meaning that forms its internal and essential aspect. In the protection of works, since, it is necessary to pay attention to both their semantic and formal aspects, it is necessary to pay attention to the “protection and transmission of meaning” in cultural heritage through an appropriate approach. A wide range of forms of cultural heritage, including the creation of art, writing, principles and approaches in the traditional profession and oral expression, in addition to forming various manifestations of heritage, are also a method and means of transmitting the meaning. Among these, due to their imperceptibility, non-physical methods, have received less attention and their various dimensions take little regard. Consequently, the risk of forgetting and destroying these methods and, of course, the meanings conveyed through them increases. One of these methods is the oral transmission method.

The present article aims at recognizing the oral method in the protection of works and paving the way for its revival in the protection of Iran’s spiritual heritage, assuming that the oral transmission of meanings in the spiritual heritage, in many cases, has taken place for reasons beyond the impossibility of written recordings. Therefore, it can be said that this article seeks to answer the question of what capabilities have caused the oral method to be used as one of the methods of transmitting and preserving meanings in traditional societies.

Referring to written texts in this paper, some negative and positive reasons for the use of oral methods are analyzed and then their logical analysis is performed. The cause behind choosing this method is its relevance to the essence of meaning.

The paper concludes that, based on the interpretations and concepts mentioned in the text of the article, in the oral method, in addition to preserving the meaning from the damage of the incompetent, the meaning continues vividly and dynamically; another result of the paper is that, due to the importance and use of human inner capabilities in accepting and transmitting meaning to revive it in the protection in contemporary meaning, it is necessary to train qualified human beings as bearers of meaning.