Rethinking the global heritage discourse – overcoming ‘East’ and ‘West’?

This article illustrates how Japan’s involvement in international heritage discourse, in particular since the Nara Conference in 1994, played an important role in the development of a global understanding of heritage and what it constitutes. It explores the way the Ise Shrine came to be represented as an iconic example of an ‘Eastern approach’ to heritage to become central in the paradigm shift within global heritage discourse towards acknowledging cultural diversity. In this article, however, I argue that the presentation and understanding of the Ise Shrine has perpetuated a number of misconceptions about an Eastern approach to heritage conservation. In particular, its presentation and interpretation as a cultural site devoid of its distinct religious and political significance, limits what can be learned from it. This article argues that without full recognition of the religious beliefs intimately embedded in the traditional social structures, practices and attitudes related to heritage sites, recognition of cultural diversity would remain limited.     

The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT

This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.     

Heritage and separatism in Barcelona: the case of El Born Cultural Centre

This paper explores the ways in which heritage sites at the crux of neighbourhood renewal and redevelopment initiatives in Barcelona have been manipulated to advance Catalan separatist agendas. We focus specifically on El Born Cultural Centre which was officially opened in September 2013 amid heightened calls for Catalan independence from Spain. A former market site, the centre’s key attraction is its archaeology which has been re-imagined and presented to communicate the horrors of war inflicted on the citizens of Barcelona following the War of Succession in 1714. Narratives that emphasise the historical degradation of Catalan political or cultural identity and/or work to reaffirm the distinct and separate nature of Catalan nationalism resonated strongly with the political reawakening of Catalonians in the run up to the 2014 November referendum on independence. The referendum which was subsequently deemed illegal by the Spanish government, and subsequent regional elections were held in 2015. In considering the negotiation of El Born during this drive for independence, this paper suggests that an examination of heritage sites and the ways in which they engage with, or are received by multiple stakeholders, can offer insights into the complexity of separatist campaigns in ethno-nationalist societies.     

“Horned cattle and pack horses”: zooarchaeological legacy collections from the unauthorized (and unscreened) Spanish Fort

ABSTRACT

In 1689, the governor of La Florida ordered the construction of a fort near the Muscogee (Creek) ancestral community of Apalachicola, supplying it with a caravan of “horned cattle and pack horses.” The fort, referred to as “Spanish Fort,” was abandoned a year later. Archaeological investigations of the fort were carried out in 1960 without sieving, and a large collection of faunal remains was minimally studied. Despite the limitations of the recovery methods, a recent analysis of these zooarchaeological legacy collections provides insight into the provisioning strategies of the Spanish military 150 years after initial colonialism began. Spanish Fort was better provisioned than its predecessors, such as Fort San Juan, but with a limited range of domesticated livestock—only cattle and horses. The presidio may have traded with the Apalachicola community in order to diversify their diet, but butchering marks indicate that the presidio’s soldiers processed their own meat at the fort. Having learned hard lessons from earlier colonial expeditions, Spanish military colonialists minimized the outpost’s vulnerability by not relying heavily on the local Native American population, while building a transactional relationship with Apalachicola to ensure the community’s cooperation. The zooarchaeological materials from Spanish Fort also indicate that the fort was intentionally destroyed by fire, providing a glimpse of Spanish adaptive strategies as the mission of securing the inland Southeast from rival colonialism abruptly ended.     

‘Popular demands do not fit in ballot boxes’: graffiti as intangible heritage at the Iglesia de San Francisco,Santiago?

Contemporary practices and conflicts of cultural heritage preservation reflect shifting conceptions of what heritage is and what it should conserve. As such, the traditional notion of graffiti upon national monuments is currently being called into question, and within the context of this debate, this study argues that the emerging framework of intangible heritage is a useful model for reconsidering graffiti at heritage sites. Arguments for such graffiti as intangible heritage are particularly strong when it can be shown to function as a societal mirror that reflects political climates and protest activities. Such graffiti poses tensions between traditional theories and practices of heritage preservation, in which these markings are seen to interrupt conservation, and emerging inclusive models such that view these works as relevant layers of a site’s history. Within this context, we explore the case of the political graffiti on the north wall of a historical monument, the Iglesia de San Francisco in Santiago, Chile, through the lens of the emerging field of intangible heritage.     

Altamira 1937: <Emphasis Type="Italic">Grotta Aperta—</Emphasis>Conflict Archaeology of a World Heritage Cave

This article addresses the dark and barely known side of one of the most iconic symbols of Spanish heritage: the Palaeolithic cave of Altamira (region of Cantabria). The cave is a benchmark of European rock art and was declared a World Heritage Site by UNESCO in 1985. Access to the cave’s guestbook (inaugurated on 18 August 1928 with King Alfonso XIII’s signature) has granted us the opportunity to deconstruct the hegemonic discourse therein, and to approach a time, the Spanish Civil War (1936–1939), which had been left almost without discussion in historical literature on the archaeological site. Conflict Archaeology can cast light on this unknown reality and raise controversial and contentious issues about the Altamira cave and its role as a wartime cultural asset during the war.     

Heritage and scent: research and exhibition of Istanbul’s changing smellscapes

This paper examines heritage, and particularly intangible heritage, by concentrating on the experience of smell to explore a heritage site in Istanbul, Turkey: the Spice Market. Due to a restoration project, the site became the focus of the 2012 international workshop ‘Urban Cultural Heritage and Creative Practice,’ which aimed at documenting the existing and threatened scents of the marketplace. In 2016 a gallery exhibition, ‘Scent and the City,’ was created as part of an effort to raise awareness about how scent constitutes an important component of the heritage of place. After providing a brief overview of the marketplace’s transformations since its construction in the seventeenth century, this paper covers various methods of scent research, including scent walks, mapping, oral history interviews, and artistic performances, and illustrates how the smellscapes of this historic, and now touristic, quarter of Istanbul are changing. By bringing a sensory approach to this important heritage site in Istanbul we demonstrate how an embodied approach, which forefronts scent as intangible heritage and a primary modality, can serve as a catalyst for individuals and communities to access their memories, emotions, and values and increase awareness of the role scent plays in defining locality.     

Mooring subjects of heritage: proprioceptive emplacement at Head-Smashed-In Buffalo Jump

This article examines how visitors to Head-Smashed-In Buffalo Jump (HSIBJ) in Fort Macleod, Alberta, are physically and affectively situated within an immersive heritage landscape. A designated UNESCO World Heritage Site, HSIBJ is inextricably tied to regional Blackfoot and settler-colonial histories, as well as the tensions that emerge between the two. HSIBJ’s Interpretive Centre is organised to plunge audiences inside the ‘live’ archaeological scene and an evocative heritage landscape. It does so through technologies, including motion-triggered projections, which locate and secure visitors within official national – and universal – heritage narratives. The central argument of this article is that HSIBJ’s Interpretive Centre beckons subjects of heritage through proprioception, the awareness of the body’s position in and movement through space. Extending beyond the physiological sensation of one’s own body, proprioception also works alongside the two other substantiating buttresses of archaeology and heritage to provide a gravitational ground upon which the visitor is located and their subjectivity confirmed. Proprioceptive grounding emplaces a body within an expanded and ‘ancient’ narratology of nation, and in this way, also becomes the mechanism through which exogenous settlers assuage anxieties about their latecoming status.     

Caught between nationalism and internationalism: replicating histories of Antarctica in Hobart

In December 2013, a replica of ‘Mawson’s Hut’ (a historic structure in Antarctica) joined a growing list of polar tourist attractions in the Australian city of Hobart, Tasmania. Initially promoted as the city’s ‘latest tourist hotspot,’ the ‘replica museum’ quickly took its place in Hobart’s newly redeveloped waterfront, reinforcing the city’s identity as an ‘Antarctic Gateway’. The hut forms part of a heritage cluster, an urban assemblage that weaves together the local and national, the past and present, the familiar and remote. In this article, we examine the replica hut in relation to the complex temporal and spatial relations that give it meaning, and to which it gives meaning. Our focus is the hut as a point of convergence between memory, material culture and the histories – and possible futures – of nationalism and internationalism. We argue that the replica hut, as a key site of Hobart’s Antarctic heritage tourism industry, reproduces and prioritises domestic readings of exploration and colonisation over a reading of Antarctic engagement as a transnational endeavour. However, like other ‘gateway city’ heritage sites, it has the potential for aligning with a larger trend in international heritage conservation and heritage diplomacy, that of prioritising narratives of the past that weave together transnational connections and associations.     

Ecomuseums and the Democratisation of Japanese Museology

The idea of the ‘integrated museum’, a more socially inclusive form of cultural institution, was a key outcome from the UNESCO/ICOM ‘Round Table of Santiago’ in 1972. Many of the concepts embodied in this idea became part of ecomuseum philosophy and practice during the 1970s and 1980s, in particular the need to involve local communities and make museums more democratic. The ecomuseum has the potential to be a socially inclusive mechanism and is now a worldwide phenomenon. Many of its tenets (the museum as territory, fragmented sites, in situ conservation and community leadership) are used—in a variety of ways and with varying success—as a mechanism to conserve cultural and heritage resources and to construct and promote local or regional cultural identities. Although the philosophy and practice of ecomuseums has been subject to criticism, they are still being created, mainly in rural areas, as a means of conserving traditional landscapes and ways of life. Japan has embraced the ecomuseum philosophy, and three contrasting ecomuseums (Hirano, Asahi and Miura) are described here, their roles analysed and their democratic nature questioned. It appears that the ecomuseum does have the ability to be a truly democratic method of heritage conservation, but that ultimately much depends on leadership and the identification of the local community as the key stakeholder.     

Plotting Jane Austen: heritage sites as fictional worlds in the literary tourist’s imagination

Fans seeking engagement with Jane Austen and her fictional creations seek out heritage locations linked both temporally and geographically to her life and works. This article adopts a multidisciplinary framework that triangulates fan studies, literary criticism, and heritage studies to analyse three Austen-linked fan spaces: Chawton Cottage (Austen’s former home and now a museum), Lyme Park (‘Pemberley’ in B.B.C.’s 1995 adaptation of Pride and Prejudice), and two Austen-themed literary walks. I argue that the fan’s desire for connection is by no means an organic or natural quality of the heritage site itself. Rather, creating connections between the revered object (Austen) and the physical spaces that purport to contain her necessitates imaginative work on the part of the literary tourist. That such performative work is necessary in both the ‘real’ (Chawton) and ‘fictional’ (Lyme Park) locations demonstrates the problematic nature of previous critical emphases on the authenticity – or lack thereof – of such spaces. The significance of the fan’s pilgrimage to Austen-linked heritage sites lies not in the author to be ‘found’ there but in how the tourist actively constructs ‘their’ Jane by inscribing her presence – and those of her characters – onto these spaces.     

Digging and destruction: artifact collecting as meaningful social practice

Collected sites are commonly seen as places requiring expert intervention to ‘save the past’ from destruction by artifact collectors and looters. Despite engaging directly with the physical effects of collecting and vandalism, little attention is given to the meanings of these actions and the contributions they make to the stories told about sites or the past more broadly. Professional archaeologists often position their engagement with site destruction as heritage ‘salvage’ and regard collecting as lacking any value in contemporary society. Repositioning collecting as meaningful social practice and heritage action raises the question: in failing to understand legal or illegal collecting as significant to heritage, have archaeologists contributed to the erasure of acts that aim to work out identities, memories and senses of place, and contribute to an individual’s or group’s sense of ontological security? This question is explored through a case study from the New England region of North America where archaeologists have allied with Native American and other stakeholders to advocate for heritage protection by taking an anti-looting/collecting stance. We explore alternatives to this position that engage directly with forms of collecting as meaningful social practices that are largely erased in site narratives.     

Transformations in contemporary Quebec nationalism, 1960–2020: A shift in the sources of collective animosities

This article is interested in the shift of the object of hostility, which historically fuelled Quebec nationalism. The main targets of discontent have long been the ‘rest of Canada’ and the lower socio-economic status of Francophones. After the 1995 independence referendum, the feeling of dissatisfaction with Canada, and even resentment, gradually faded. This retreating within Quebec's borders has led many French-speaking Quebecers to become concerned about the conditions that make possible the preservation of their cultural and linguistic heritage in North America. This shift has meant that the source of concern is now individuals and groups who do not share this heritage rooted in Western Judeo-Christian values or who are perceived not to adhere to the concerns related to the preservation and development of the French character and the dominant values within the ‘Quebec nation’. The expression of these concerns has manifested itself primarily in debates about the place religion should occupy in public and civic spaces since the mid-2000s.     

Heritage on the move. Cross-cultural heritage as a response to globalisation,mobilities and multiple migrations

Globalisation is creating new perceptions of social and cultural spaces as well as complex and diverse pictures of migration flows. This leads to changes in expressions of culture, identity, and belonging and thus the role of heritage today. I argue that common or dominant notions of heritage cannot accommodate these new cultural identities-in-flux created by and acting in a transplanetary networked and culturally deterritorialized world. To support my arguments, I will introduce ‘Third Culture Kids’ or ‘global nomads’, defined as a particular type of migrant community whose cultural identities are characterised high patterns of global mobility during childhood. My research focus on the uses and meaning of cultural heritage among this onward migrant community, and it reveals that these global nomads both use common forms of heritage as a cultural capital to crisscross cultures, and designate places of mobility, like airports, to recall collective memories as people on the move. These results pose additional questions to the traditional use of heritage, and suggest others visions of heritage today, as people’s cultural identities turn to be now more characterised by mobility, cultural flux, and belonging to horizontal networks.     

‘The Pathos of Conservation’: Raphael Samuel and the politics of heritage

When Raphael Samuel’s Theatres of Memory: Past and Present in Contemporary Culture was published in 1994, it was critically received. Yet, the book has not had the impact of other key works such as Lowenthal’s The Past is a Foreign Country (1985) or Hewison’s The Heritage Industry (1987). A number of factors have contributed to this, such as Theatres essentially being an unfinished project, and ‘heritage’ in the book having multiple personas – the net result being that Samuel’s arguments can at times be hard to pin down. Yet with interest in his approach to heritage now growing, this article seeks to unravel Samuel’s core ideas and arguments pertaining to heritage, and to give an historical background to their evolution. With the central tenets of Samuel’s argument essentially being a case for the democratisation of heritage; the validity of what we might today call ‘unofficial’ narratives and discourses; and to challenge the dominant view that heritage was ultimately history’s poor cousin, I argue that Samuel’s ideas have much to offer contemporary research agendas in heritage.     

Mothers/Fighters/Citizens: Violence and Disillusionment in Post‐War El Salvador

This article explores post‐war El Salvador as characterised by disillusionment in the nation's neoliberal rebuilding project. A key part of my argument is that this disillusion‐ment is gendered. Specifically, I focus on a spectrum of gendered experiences and responses to social and inter‐personal violence in El Salvador's recent history. Is there a relationship between wartime political violence, continued processes of exclusion (i.e. education, healthcare, housing), and post‐war waves of domestic violence, youth violence and ‘random’ violence? While some scholars posit questions regarding Salvadoran toler‐ance to violence through time, I tackle this question by focusing on emerging criticisms of El Salvador's post‐war reconciliation. I privilege a focus on the everyday and people's ambiguities as they deal with political change and a neoliberal economy that marginalises the rural sector. In particular, I argue for placing many rural women's stories of gender‐based violence, their assertions of an embodied vulnerability and daily insecurity, within a political economic understanding of the contradictions of El Salvador's peace and nation‐building project. Through a series of ethnographic examples based on seventeen months of research in a former warzone, I suggest that a daily and gendered violence is rendered invisible. My aim is to theorise a range of women's and men's losses and to impart the urgency of their narratives that problematise assumptions of what constitutes pain, sorrow and the challenges of war‐torn life. This is an attempt to write outside privileged texts that ask subaltern women to speak in a collective voice and articulate their past loss and future hopes. In doing so, I discuss methodology and historicise my own fraught positioning as an international witness/researcher at a very particular moment of El Salvador's transition to democracy.     

Chubut,Argentina: a contested Welsh ‘first-place’

Abstract

In an attempt to escape British hegemony, the Welsh established a Patagonian colony in 1865, in what is now the Chubut Province of Argentina. The historical struggles the immigrants faced upon settling the land are rooted in the landscape and commemorated in different versions of Patagonian regional history through provincial museum narratives that serve as a method of solidifying Welshness in Chubut. Contemporarily, the local tourism industry constructs the Welsh as the first settlers in the region, while minimally representing predecessor groups like the indigenous communities or Spanish colonials. Curiously, the representation of these other heritage communities throughout heritage displays actually serves to bolster the Welsh ‘first-place’ claims over the region. These tensions are seen throughout community-based museums in the region that assert a locally rooted hybrid identity by acknowledging local historical diversity, while simultaneously recalling and emphasising the [Welsh] homeland heritage. This paper explores how ‘first-places’ can be a source of symbolic conflict, while simultaneously serving as a dynamic, heritage construction mechanism. This research investigates how the Welsh diaspora negotiates its identity through the mobilisation of heritage, to make claims about the Chubut Province as a symbolic Welsh first-place, as well as broader Argentine heritage.     

Mounds,Towns, and their Surrounds: An Archaeological,Historical, and Geophysical Approach to Burial Mounds,Residential Space,and Cultural Landscapes of the Late Woodland Springwells Site (a.d. 800–1400) at Historic Fort Wayne,Detroit

Historic Fort Wayne is located on the Detroit River in a landscape of heavy industry and marginalized urban neighborhoods (figure 1). Geophysical survey south of the Fort Wayne Mound—a Late Woodland Period burial mound enclosed by the Fort—indicates that pre-contact residential structures may be preserved at the site. Residential sites with mortuary monuments are uncommon in southeastern Michigan and represent an opportunity to better understand variation in Late Woodland settlement. Our approach combines existing archaeological research, historical records, and non-invasive geophysical survey in a culturally sensitive Native American site context presently unavailable for conventional archaeological excavation. We examine archaeological and historical records from Springwells and Late Woodland period settlements in the region to contextualize geophysical evidence from the site. The research prioritizes protection of Native American heritage sites in urban contexts together with ongoing archaeological interpretation of the Late Woodland cultural Landscape.