‘Fifty-two doors’: identifying cultural significance through narrative and nostalgia in Lakhnu village

This paper proposes an alternative way of evaluating heritage values in the assessment of an abandoned school building in Lakhnu, a small rural Indian village in the state of Uttar Pradesh. Its aim is to re-think the appropriateness of professionally assessed methodologies, such as the Australian ICOMOS Burra Charter, and find others which are more inclusive and sensitive of community views and aspirations. Villagers claim this building as a key part to their cultural heritage, and view its desertion and disintegration with frustration. As part of a larger scheme to improve village infrastructure and to enable its empowerment, the aim is to assess the significance of this place to the villagers, facilitate its conservation and investigate possible outcomes for its use through community participation. In this context, the concept of narrative is offered as means to establish the community meaning of a place. Narratives are powerful ways in which people understand their environment and structure a view of the world. Using stories told by villagers about their relationship with the building, this paper argues that narrative can offer an alternative method of understanding heritage significance.     

Conference report

Abstract

The International Committee of ICOMOS for the Protection and Management of the Underwater Cultural Heritage has produced a draft Charter of principles to follow. The Charter is due for discussion and adoption at ICOMOS' General Assembly in October this year. We will publish eventually the full text of the adopted Charter; meanwhile, we asked Dr Robert Hohlfelder, underwater archaeologist with three decades of experience exploring harbour sites in the Mediterranean, to comment on the draft text.     

文化线路:理论演进、内容体系与研究意义

文化线路在理论和实践层面均为世界遗产保护提供了新理念和新方法,在国际古迹遗址理事会和世界遗产专家的努力下,文化线路理论经过9次研讨会的补充、完善形成了概念清晰、内涵丰富的理论体系,历次会议内容体现了文化线路理论发展演变的特点。分析国际古迹遗址理事会第16届大会形成的《2008文化线路宪章》内容后,本文从理论层面深度解析文化线路思想,并指出文化线路对我国遗产保护体系重构、多元文化保护、遗产旅游资源的保护与利用和加强世界、民族的交流与联系具有举足轻重的指导作用。     

The Scope and Definitions of Heritage: From Tangible to Intangible

Since the adoption of the Venice Charter in 1964, there have been many conservation guidelines in the form of charters, recommendations and resolutions that have been introduced and adopted by international organisations such as UNESCO and ICOMOS. This article focuses on the scope and definition of heritage as promulgated by the various charters across the globe. The term ‘historic monument’ used in the Venice Charter 1964 was reinterpreted by ICOMOS in 1965 ICOMOS. 21–22 June 1965. Report on the Constitutive Assembly 21–22 June, Warsaw, , Poland [Google Scholar] as ‘monument’ and ‘site’; and by UNESCO in 1968 UNESCO. 1968. Recommendation Concerning the Preservation of Cultural Property Endangered by Public or Private Works. 15th Session of the General Conference. 1968, Paris.  [Google Scholar] as ‘cultural property’ to include both movable and immovable. The different terminology between the UNESCO and ICOMOS was reconciled at the World Heritage Convention 1972. At national and regional levels the scope of heritage was broadened to include gardens, landscape and environment, and later reinterpreted and defined quite differently in Europe, Australia, New Zealand, Canada and China. Although the scope of heritage, in general, is now agreed internationally to include ‘tangible’ and ‘intangible’ as well as ‘environments’, the finer terminology of ‘heritage’ has not been streamlined or standardised, and thus no uniformity exists between countries.     

The context of the Venice Charter (1964)

Abstract

The Venice Charter has been the benchmark for principles governing architectural conservation/restoration for over thirty years. We asked Jukka Jokilehto to comment on the context in which it was drawn up. Now often referred to simply as the ‘Venice Charter’, the correct full name of this document (of which we print the text in an appendix) is: ‘The International Charter for the Conservation and Restoration of Monuments and Sites’, adopted by the IInd International Congress of Architects and Technicians of Historic Monuments, Venice, 1964.     

Improving heritage impact assessment: an analytical critique of the ICOMOS guidelines

ABSTRACT

In 2011, ICOMOS published its Guidance on Heritage Impact Assessment for Cultural World Heritage Properties. By 2016, over 100 Heritage Impact Assessments (HIAs) had been requested by UNESCO. This paper provides an analytical critique of the HIA Guidelines focusing on their implicit assumptions. We argue that the assumptions in the HIA Guidelines derive from the ‘preservation’ discourse in heritage management, rather than from the ‘conservation’ or ‘heritage planning’ discourses. This is important because the discourse affects the way impacts and their severity are assessed within HIAs, thereby potentially affecting the conclusions reached. We also argue that this framing results in miscommunication and misunderstanding amongst the different stakeholders, about: (1) their perceptions of the nature of heritage value; (2) the perceived purpose of HIA; (3) the way impacts are assessed; and (4) the differing agendas of stakeholders. We recommend that HIA practitioners acknowledge the existence of the various discourses. This could make HIA a more effective heritage management tool. We also consider that for HIAs to be more robust that they be conducted by a multidisciplinary group and with a peer-review mechanism.     

From ‘neo-vernacular’ to ‘semi-vernacular’: a case study of vernacular architecture representation and adaptation in rural Chinese village revitalization

ABSTRACT

Vernacular architecture can be regarded as heritage places. Recently, the need to protect vernacular heritage in China has been reflected through government policy changes, for example the ‘beautiful countryside’ program which aims to develop rural villages since 2005. However, a conflict between conserving the tangible fabric and the intangible heritage of the vernacular place can become pronounced, as villagers have desires for a modern lifestyle, and maintaining the physical building fabric. Vernacular villages require sustainable development alongside conservation of both tangible and intangible heritage significance. A key factor in keeping a village alive is continuing its utilization by a local community. This paper introduces the terms ‘neo-vernacular’ (buildings with a vernacular appearance with contemporary methods and materials) and ‘semi-vernacular’ (reusing or renovating vernacular buildings in combination with modern and traditional building techniques) to distinguish two approaches to vernacular villages conservation. We analyse the distinctions between the works of Amateur Architecture Studio (AAS) and Atelier Zhang Lei (AZL) to demonstrate the neo-vernacular and semi-vernacular approaches respectively through photo-comparison diagrams, and reviewing comments from local villagers, architectural students, and scholars. In the discussion, we propose that the semi-vernacular adaptation offers a new approach worth pursuing in China’s rapidly changing rural landscapes.     

Cultural landscape protection in Australia: The Wingecarribee Shire study

Abstract

The concept of cultural landscapes as remarkable windows onto the past, and rich historical documents that can be read has gained increasingly wide acceptance in Australia over the past few years. Allied to this, and informing it. is the way in which landscape as a cultural construct plays a major role in attachment to place and sense of Australianness. The understanding of cultural landscapes as a setting where human history is on display is a community movement as well as a professional one. This paper reviews one particular study which focused on heritage evaluation of an historic rural landscape and moves for its protection.     

Access relative to need for community conservation funding in Australia

ABSTRACT

In a climate of scarce resources for heritage preservation, there is a need to develop principles and methodology for assessing and responding to inequity within the conservation sector. This paper focuses on spatial, or geographic, barriers as one factor determining the accessibility of conservation services. While the case study focuses on the conservation and management of collections of cultural material in Australia, the methodology is globally relevant for advancing the equitable distribution of heritage and conservation resources according to need. Using a statistical analysis of the spatial distribution of 1323 local heritage conservation projects that have been funded by the National Library of Australia’s Community Heritage Grants Program from 1994 to 2017, this study provides a measure of the spatial equality of conservation in Australia. Spatial distribution analysis indicates that the majority of projects funded are located in major cities, with fewer projects funded in regional, remote and very remote areas. An ‘access relative to need’ approach is proposed to counter the current centralisation of the conservation industry. Of particular relevance for international readers is the potential for this methodology to frame studies of the impacts on heritage resulting from climate change and extreme weather events.     

Reconsidering Relocated Buildings: ICOMOS,Authenticity and Mass Relocation 1

ICOMOS charters guide global heritage conservation practices. Fundamental to most is the notion that a ‘monument is inseparable from the history to which it bears witness and from the setting in which it occurs.’ Yet buildings have been moved for centuries. Neither the fabric nor the size of a building, nor planning regulations, nor even heritage listing, have prevented their relocation. This article briefly examines the history of relocation, reviews attitudes to relocation in ICOMOS charters, and analyses two case studies involving the mass relocation of heritage buildings in the UK and in New Zealand to question the assumption that buildings lose their authenticity if moved.     

Book reviews

Abstract

This paper explores not just a framework for the protection of cultural heritage relating to a certain place, but also its use as a tool for the enhancement and survival of an identity, based on tradition, common history, and respect for the surrounding environment and identities. The aim is to secure the communities' identities within a common economic framework based on the sustainable development of tourism.

After considering the social complexity of interpreting Spanish twentieth-century history (especially the Civil War and dictatorship), the paper considers the management and interpretation of a Civil War complex at Villargord o del Cabriel, in the Valencia region, which includes the concerns and desires for both resource conservation and economic development. It is proposed that this can be achieved by short-term strategies for community involvement, combined with long-term concerns for conservation of the architecture and the environment, educational and interpretive strategies for the park and surrounding landscape, monitoring, and review, and sustainable tourism in the area.     

Community,Connection and Conservation: Intangible Cultural Values in Natural Heritage—the Case of Shirakami‐sanchi World Heritage Area

Intangible cultural heritage, according to a UNESCO definition, is ‘the practices, representations, expressions as well as the knowledge and skills that communities, groups and in some cases individuals recognise as part of their cultural heritage’. Using a case study of Shirakami‐sanchi World Heritage Area, this paper illustrates how the local community's conservation commitment was formed through their long‐term everyday interactions with nature. Such connectivity is vital to maintaining the authentic integrity of a place that does not exclude humans. An examination of the formation of the community's conservation commitment for Shirakami reveals that it is the community's spiritual connection and place‐based identity that have supported conservation, leading to the World Heritage nomination, and it is argued that the recognition of such intangible cultural heritage is vital in conservation. The challenge, then, is how to communicate such spiritual heritage today. Forms of community involvement are discussed in an attempt to answer this question.     

Cold War heritage and the planned community: Woomera Village in outback Australia

The heritage of the Cold War is attracting increasing international interest. Much of that revolves around technological legacies; less attention has been paid to the community infrastructure which supported defence research, weapons testing and military installations. Security and operational logistics meant that research and development was conducted not only in restricted settings but also in often geographically remote situations. An archetypal example is the Woomera Rocket Range in outback South Australia, where long-range weapons were trialled from 1947 under a joint project between the British and Australian governments. Woomera Village, established as a planned residential facility to support personnel employed on the Range, survives today in a similar role, but with a population greatly diminished from its late-1960s heyday. This paper introduces the Village against the backdrop of Cold War heritage and spatial planning ideology, surveys its raison d’être and growth as a Cold War town, and considers its modern-day status as a heritage place and sustainable community.     

‘We Can Always Go Back Home’: critical lessons in helping to safeguard and promote the Singing and Praying Bands living tradition

Abstract

The article examines the process of promoting, with a view to safeguarding, the centuries-old Singing and Praying Bands living tradition, an African American musical and spiritual expression that is distinctive to the Chesapeake Bay region of the US. Discussed within the context of US public folklore, the process is understood as a co-intervention, representing an active partnership between the Bands’ community and public folklorists (including the authors) in attempting to reach new members as a means of keeping it alive. The article underscores the need for ‘bottom-up’ approaches in safeguarding living cultural traditions, bringing to light the potential strengths of public folklore work and the benefits its theories and methodologies can bring to the intangible cultural heritage discourse. Moreover, it analyses how community agency has been exercised, and community needs accommodated, through the dialogue-driven, collaborative intervention process. It also investigates how a nuanced view of ‘authenticity’ has been shaped, with regard to changes the living tradition has undergone, and is currently understood by those who embody it.     

世界遗产:人和遗产的关系变革

纵观1978年以来《世界遗产名录》的变化轨迹,可以清晰地看到世界遗产事业发展所走过的道路:从精英阶层的遗产到平民百姓的遗产;从人类征服自然的杰作到人与自然和谐共生的产物;从单一文化的代表到文化交流和交融的成果;从单点小规模遗产到跨区域跨国境巨尺度遗产;从古代遗产到现代遗产;从静态遗产到活态遗产.这种发展还反映在全社会对遗产关注点的变化,即:从关注遗产点的时代断代到关注遗产点在整个历史进程中的地位、作用及影响;从关注文化到关注文化与自然的互动;从关注物质遗产到关注物质与非物质遗产共生:从关注物质遗存到关注物质遗存与社会和人的关系;从关注利益相关者的权益到关注全民参与保护,保护惠及民生的实践.这种认识上的发展体现了"以人为本"的精神,也体现出遗产保护与当地社会发展的和谐共进.     

Post-colonial heritage conservation in Africa: perspectives from drystone wall restorations at Khami World Heritage site,Zimbabwe

Abstract

Before colonialism, heritage sites such as Khami were considered resting places for ancestors, valued more for the spirit of place than their monumentality. In this context, local custodians hardly intervened with the fabric of the site. With the introduction of modern conservation principles, which persist to this day, vegetation control and wall restorations became part of routine conservation measures. This paper discusses drystone wall restorations carried out at Khami between 2000 and 2015 focusing on the disjuncture between indigenous and local concepts of heritage, concerned with access and preserving the spirit of ancestors, and ‘western’ principles of restoration. It argues that while ignoring the structural disintegration of Khami would have resulted in possible delisting from the World Heritage List, the ‘neglect’ which Khami experienced was in tandem with its local social context; being a resting place for ancestors. While the reconstructions interfered with an acceptable physical context of local beliefs, restorations maintained the integrity of the site as a tourist destination with positive local economic benefits. Although compromises are by their nature unsatisfactory, modern heritage conservation in Africa must adapt and improvise to achieve a mix of local and international practices to reflect changed and changing realities.