物联网在文化遗产保护领域应用的关键——测控技术

各种类型的传感器是探测和获取外界信息的重要手段,是物联网的重要感知器件,因此测控技术成为物联网的核心基础技术。本研究首先介绍了测控技术与物联网的基本概念和关系;然后通过分析测控技术对文化遗产保护的重要性和文化遗产保护与发展面临着的巨大挑战,提出基于物联网的文化遗产保护的多项关键测控技术;最后结合测控技术在文化遗产保护的典型应用,给出了关于文化遗产保护领域物联网建设的若干建议。     

Natural and cultural heritage

We receive communal legacies from two sources—the natural environment and the creations of human beings. To be sure, these inheritances everywhere commingle; no aspect of nature is unimpacted by human agency, no artefact devoid of environmental impress. Yet we have traditionally dealt quite differently with these two kinds of legacy. Though management of both heritages has many features in common, and both realms often share similar, if not the same, leaders and spokesmen, relations between the two are marked less by cooperative amity than by envy and rivalry. This essay discusses the reasons for our dissimilar approaches to nature and culture, and shows how they bear on the campaigns to protect and preserve each. In some important ways, the history, politics, and rhetoric of conservation and destruction are shown to have converged, in others to have diverged, over the last half century.     

Destruction,mitigation, and reconciliation of cultural heritage

Attacks on built cultural heritage often occur during times of armed conflict. Many such acts are not collateral damage, but rather are deliberate and ideologically driven assaults intended to eradicate the adversary’s identity and collective memory. They represent ‘urbicide’ and ‘identicide’. The victims typically attempt to mitigate the loss, frequently by reconstructing the lost historic place and thereby restoring tangible evidence of their identity. Reconstruction, however, is itself an ideological act and a destructive activity, since it erases memories of the violence and removes physical evidence. The United Nations Educational, Scientific and Cultural Organisation has commemorated several cultural heritage sites that have been destroyed and subsequently reconstructed, by inscribing them on the World Heritage List. Although this ensures the perpetuation of their memory, it may distort the original purpose of the list as a celebration of ‘outstanding universal value’. Beyond commemoration, a desired outcome is reconciliation. True reconciliation requires the release of anger and pain, so that memories of the violence may be retained without a desire for retribution. This article looks at a selection of acts intended at destroying cultural heritage, including some that did not occur during war, and examines means and motives for achieving mitigation and reconciliation.     

Crimes against cultural heritage in Timbuktu

On 3 March 2016, Ahmad al‐Faqi al‐Mahdi sat in a courtroom at the International Criminal Court (ICC) and became the first person to be prosecuted for the destruction of cultural sites as a war crime. In this article, the author argues that it is no coincidence that the first case the ICC has brought to justice involves a UNESCO World Heritage site. She charts the history of the relationship between Mali and UNESCO and the history of Islam in Mali. Through taking a historical perspective, current events can be seen as part of an ongoing ‘conversation’ about the future of the country. The ICC trial also has wider ramifications for the anthropological study of material culture and cultural heritage as it resists a plural understanding of people’s entanglement with sites and objects and demands instead a return to certainty.     

Averting loss aversion in cultural heritage

According to Daniel Kahneman’s theory of loss aversion in behavioural economics and decision theory, people tend to prefer strongly avoiding losses to acquiring gains of the same value. A recently proposed alternative explanation of the same behaviour is inertia. In this paper, I am heuristically transferring these observations from the realm of economics to the realm of cultural heritage. In the cultural heritage sector of the Western world there has long been a preference for avoiding losses over acquiring gains of the same value. Maintenance of the status quo of cultural heritage is typically perceived as being superior to loss or substitution. However, social anthropologist Tim Ingold recently advocated a view that challenges this preference for loss aversion by considering both people and buildings as something persistent, continuously re-born, and constantly growing and going through a process of ever new creative transformations. By appreciating heritage objects as persistent and continuously being transformed in ongoing processes of change, growth and creation, the preference for loss aversion can be averted and a more dynamic view of cultural heritage be adopted that is better able to work through cases and examples like those presented in this paper.     

Regional cultural heritage versus national heritage in Scania's disputed national landscape

This article argues that the official landscape heritage in Sweden is formed in an interplay between regional and national discourses, and that the national ideology during the last century has promoted the preservation of stereotyped landscapes that partly ignores the conditions under which these landscapes were actually formed. This tends to naturalise the landscape, often cleansing it of human action and thereby generating a notion of an innate and given national landscape. To illustrate this, the landscape of the province of Skåne in southernmost Sweden is discussed from a heritage perspective. This province (which was Danish up to 1658) has a landscape characterised by its openness and contrasting to the emblematic Swedish cultural landscape of forests and small hamlets. A conclusion is that Skåne's landscape heritage runs the risk of being alienated when it is valued from a national criterion, and that a critical questioning of official heritage practice is therefore needed.     

Politics of tangibility,intangibility, and place in the making of a European cultural heritage in EU heritage policy

The EU has recently launched several initiatives that aim to foster the idea of a common European cultural heritage. The notion of a European cultural heritage in EU policy discourse is extremely abstract, referring to various ideas and values detached from physical locations or places. Nevertheless the EU initiatives put the abstract policy discourse into practice and concretize its notions about a European cultural heritage. A common strategy in this practice is ‘placing heritage’ – affixing the idea of a European cultural heritage to certain places in order to turn them into specific European heritage sites. The materialisation of a European cultural heritage and the production of physical European heritage sites are crucial elements in the policy through which the EU seeks to govern both the actors and the meanings of heritage. On the basis of a qualitative content analysis of diverse policy documents and informational and promotional material, this article presents five strategies of ‘placing heritage’ used in the EU initiatives. In addition, the article presents a theoretical model of circulation of the tangible and intangible dimensions of heritage in the EU heritage policy discourse and discusses the EU’s political intents included in the practices of ‘placing heritage’.     

满族刺绣与非物质文化遗产的保护

本文通过概括介绍满族刺绣的发展与现状,提出保护满族刺绣的重要性,同时援引国内外传统文化保护的成功案例,进而归纳出具体的保护原则与方法.满族刺绣工艺的代表项目是国家级和省级非物质文化遗产,对其保护和利用的研究是我省非物质文化遗产保护工作研究中的重要个案.     

An account of cultural heritage and nature conservation in Mustang,Nepal

Abstract

This article was presented as a paper to ‘World Cultural Heritage: a global challenge’, an International Symposium at Hildesheim, Germany in February 1997. The paper outlines the problems of attempting to develop a combined heritage and tourism strategy for the small, remote, Himalayan kingdom of Mustang. The development of tourism brings both opportunities and threats to local people and their identity.     

Degraded towns in Poland as cultural heritage

This paper discusses how the concept of cultural heritage is currently used in relation to the so-called degraded towns (i.e. deprived of their urban status) in Poland. It shows the role of heritagisation in the process of restitution of urban status, and addresses the effects of the ongoing revitalisation of degraded towns in order to restore their lost urban glory. I argue that the Polish understanding of urbanity is ambiguous, muddling formality with cultural connotations. I address how such convolution both rewrites history and affects modernity by the imposition of values and foreclosures. I also discuss how alterations to the built environment made in the name of cultural heritage (revitalisation) are often conducted with disregard to identity, authenticity and historical hybridity, and how the introduction of ‘history’ into a modern arena affects the local society. I conclude that considering degraded towns as a special form of cultural heritage is a new construction, where coupling of the disconnected dimensions of the Polish understanding of urbanity becomes even more apparent. I stress that this field is neither sufficiently differentiated nor problematised, and that cultural heritage relating to degraded towns is often taken for granted.     

盐分在文物本体中的迁移及毁损机理

本文以盐分对文物本体的破坏机理为主题,分别评述了国内和国外的代表性研究成果,提出今后文化遗产盐害机理研究中需要重点关注的三个方面的问题。文物本体盐害的发生、发展与遗址本体中盐分的种类、含量、文物本体微结构以及环境变化密切相关,其盐害发生发展机理及盐分活动规律的研究是文化遗产保护的当然要求,也是文化遗产保护的难点和重点。以土遗址和陶质文物为主要研究对象,着眼于共性问题,研究文物本体环境现状、材料组成、病害调查、盐分组成、迁移、毛细吸附、结晶破坏及可溶盐沉淀分布等,归纳出了若干盐害毁损的机理和规律。鉴于硅酸盐质文化遗产盐害分布极其广泛、赋存环境条件千差万别、盐害成因复杂、表现形式多种多样、治理难度极其困难、盐害文物修复后的复发几率又比较频繁,所取得的研究进展还很难解释所有复杂的、千变万化的盐害现象。因此,如何建立一套符合文物盐害特点的研究方法,使得在该方法下获取的研究结果更加符合实际,也是很迫切的一项工作。     

Post-conflict heritage: symbolic healing and cultural renewal

Heritage is invoked for post-conflict development by international organisations, governments, and sub-national groups to provide emotional and cultural, including economic, healing for individuals and societies. However, academic critiques of healing-heritage typically cite the failure of heritage to heal, either because it cannot, or because it is managed incorrectly. Thus, an anomalous situation exists between expectations and critiques, which this study describes and explores through international policies and national and sub-national post-conflict healing-heritage initiatives from Rwanda and Uganda. Drawing on concepts of heritage as a cultural process, cultural trauma, and symbolic healing, this study proposes that heritage is neither an essentially positive nor negative post-conflict development strategy to select or avoid respectively. Instead, heritage is better understood as a common element of post-conflict renewal, which becomes intensified as the past is aggressively negotiated to provide healing related to conflict traumas. By moving beyond the ‘does heritage heal or hurt?’ distraction the meaning and function of heritage in post-conflict contexts as a common element of post-conflict healing complexes is elucidated. The implication for those who wish to manage post-conflict development through heritage is that they are just the latest in a long history of symbolic healers, from whom they have a lot to learn.     

Learning from cultural engagements in community-based heritage scholarship

This article explores the intellectual and methodological values of cross-cultural and institutional engagements in community-based heritage initiatives, specifically a cultural exchange and university training program. The initiatives were situated in the Belizean villages of Crooked Tree and Biscayne. The cultural exchange took place between people of African Kriol and Mopan Maya descent who shared histories of engagements with archaeologists and community efforts to manage local environmental and cultural heritage resources. The university training example highlights engagements in an international community-based public history field experience. By discussing these case-studies and situating them in relevant disciplinary literatures, I demonstrate how interactions between groups embedded in community-based heritage initiatives provide valuable learning opportunities for a range of stakeholders and contribute to heritage scholarship. I discuss considerations in implementing cultural exchanges, share details about the process and results of community, academic, and institutional engagements in heritage projects in Belize, and conclude with some learned lessons about community-based heritage scholarship.