Arts & International Affairs: Volume 3, Issue 1, Spring 2018 - Page 15

ARTS & INTERNATIONAL AFFAIRS conceptions as distinguished by David Welch (2014): The belief that propaganda serves only to change attitudes and opinions, and the assumption that propaganda operates only through lies and falsehoods. The definition used here instead leaves room for the option of enhancing existing ideas and ideologies and recognises the possibility of several levels of truth, be they subjective or taken out of context. Propaganda thus becomes merely an instrument, a means to an end. Following this line of reasoning, peace propaganda can be harnessed to function as a methodological approach for a quest to uncover the motives and the means behind the construction of UNESCO’s international society. Modern beyond Its Means�The Construction of a World Order According to UNESCO During the Cold War, art and culture became one of the key instruments of propaganda, utilised to aggravate tensions through simplified cultural and ideological conceptions. The Cold War was a new type of a conflict, a war over hearts and minds, although labelled by the underlying fear of a nuclear war. Within the context of the “communication revolution,” the propagandists on both sides attempted to sell their own ideological truth not only to their own citizens, but to the whole world (Welch 2014). Instead of falling into an outright panic over the ideological muscle bulging between the two superpowers, UNESCO took a wider approach, while the intensifying Cold War polarisation called for the organisation to put its strategies to the test like never before. Recognising the urgency of increasing mutual appreciation between the East and the West, UNES- CO’s 9 th General Conference decided to authorise a ten-year-long Major Project on the Mutual Appreciation of Eastern and Western Cultural Values to promote intercultural relations (UNESCO 1956). The project opened up a space for Asian and Arab states to present their cultural values as both equal to and distinct from their Western counterparts (Wong 2006, 2008), placed focus on the questions of cultural unity and cultural diversity (Maurel 2010), and marked the development of UNESCO to a truly worldwide forum of intercultural dialogue, initiating an ongoing discussion of the nature of intercultural relations within the UNESCO context (Huttunen 2017). It was within this frame that the Orient catalogue project was initiated. The Orient catalogue is in two parts. Part one introduces 139 feature films suitable for festival screening from the following 13 countries: Hong Kong, India, Indonesia, Iraq, Japan, Korea, Malaya, Pakistan, the Philippines, Thailand, Tunisia, the United Arab Republic and the U.S.S.R.. Part two includes 209 documentaries and short films for television distribution, covering a wider collection of countries than part one: Burma, Ceylon, India, Indonesia, Iran, Iraq, Japan, Jordan, Malaya, Morocco, Pakistan, the Philippines, Qatar, Thailand, Turkey, the United Arab Republic, the U.S.S.R. and Viet-nam. Even though the core of the catalogue is the films themselves, what is of interest here is the way the contents are framed. The context the films are placed in is created through the one-and-a-half page introduction to the catalogue, which explains how the films have been selected and how they should be looked at. The introduction also tells us about the 14