Urban commons are more‐than‐property

Urban commons are characterised in the literature as collectively shared property in the city shaped by a context of scarce resources, population density, and the interaction of strangers. In the broader commons literature, commons appears as a verb, a noun, and a process made by practices of commoning—albeit still with a focus on property. In this paper, I argue that an understanding of urban commons as more‐than‐property is needed to recognise how present but elusive urban commons are. I use examples from interviews and observations conducted at a Women's Library to discuss how the access, use, benefit, care, responsibility, and ownership of this urban commons bring it into being through particular practices of commoning. By questioning current ways of defining urban commons, urban scholars gain a grounded understanding of the role of property, and other practices, in maintaining an urban commons over time.     

Beyond Tragedy: Differential Commoning in a Manufactured Housing Cooperative

Caught between the dual crises of declining economic opportunity and diminishing public assistance, people on the economic margins resist threats to their livelihoods by opting to share resources. The processes involved in managing these “commons” are often messy and paradoxical amid differing livelihood concerns and subject positions. Unevenness tends to emerge along new and existing lines of power. Rather than reducing such tendencies to a “tragedy” to be eliminated, I argue that grappling with uneven relations offers a more dynamic account of commoning: “differential commoning”. This paper takes as its example the residents of a “manufactured housing” community who organized as a cooperative in response to the threat of eviction. Their struggle to collectivize, I suggest, illustrates the need for a more situated conceptualization of commoning, rather than a concept defined within the rigidity of economic rationality or the homogeneity of some imagined community.     

The Waste Commons in an Emerging Resource Recovery Waste Regime: Contesting Property and Value in Melbourne's Hard Rubbish Collections

Practices of scavenging of Melbourne's hard rubbish collections are examined in the context of an emerging resource recovery waste regime linked with policy shifts that promote resource recovery over disposal through landfill. Waste regimes have many parallels with regimes in natural resource management and contestations over property are an important but neglected aspect. Based on research conducted primarily in the south eastern suburbs of Melbourne, I argue that hard rubbish on the kerb‐side forms an informal ‘waste commons’ that facilitates various forms of revaluing of municipal household waste. Results of a survey conducted by householders scavenging of their own hard rubbish piles suggest that informal scavenging activities were more effective for diverting waste from landfill by recycling than the formal processes of council hard rubbish contractors. Interviews conducted with residents, waste management contractors and self identified ‘professional’ scavengers revealed different perspectives on the waste commons and highlighted the contested nature of property in hard rubbish. Together with the survey findings, they allow tentative conclusions to be drawn about the role of the waste commons in the transition from a regime of disposal through landfill to one focused on resource recovery.     

Intangible cultural heritage and the better angels of folklore’s nature

Abstract

Folklore research in the United States typically is completed either through academic departments or in organisations designed to create public presentations of traditional expressive culture. These two approaches are termed ‘academic folklore’ and ‘public folklore’. The intellectual history of both approaches has recently been critiqued. One result of this deconstruction is an ambivalence over the historical legacy of key concepts in the study of folklore. Assessing elements of the critical study of folklore’s history – in both academe and the public sector – suggests opportunities for reconstituting the study of traditional culture to establish a more socially responsive approach that is relevant to ways that heritage professionals assess folklore as intangible culture heritage.     

The Mixed Potential of Salvage Commoning: Crisis and Commoning Practices in Washington,DC and New York City

This paper considers how and to what ends commoning practices can take shape in direct response to the spectres and/or realities of eroding resources (we focus especially on public resources) within iterations of what we term “salvage commoning”. We show how, in such contexts, commoning practices may potentially alleviate but also potentially (re)produce inequities, exclusions, and resource retractions. To illustrate, we draw upon two examples: parent-teacher organisations in Washington, DC, and block associations in New York City. In both instances, people have cooperatively built new relations, coordinated voluntary labour, and stewarded resources in connection with specific commons (public schools and urban spaces) threatened by disinvestment and crisis. We show how troubling alignments and exclusions can emerge under these conditions, suggesting critical questions about the starkly mixed potential of salvage commoning—especially in the face of ongoing and emerging crises in which such orientations are likely to become increasingly prevalent.     

Crafting heritage: artisans and the making of Indigenous heritage in contemporary Taiwan

Since the 1990s, Indigenous groups in Taiwan have been increasingly engaged in retrieving and reviving cultural practices that are considered ‘traditional’ and markers of Indigenous identities. This article takes such recent and ongoing revival of cultural practices and connected material culture amongst Taiwanese Indigenous groups as the departure point to argue that the idea of a ‘contemporary Indigenous heritage’ is constructed (notably by Indigenous artists and artisans) through the conflation of ‘tradition’, ‘value’, ‘authenticity’ and ‘indigeneity’, as well as creativity and innovation. In the article, I endeavour to explain this process. To this end, I identify and illustrate a set of strategies and discourses through which Indigenous artists and artisans in Taiwan construct their work as both ‘Indigenous’ and ‘heritage’. I suggest that such strategies and discourses revolve around the following: (i) materiality, (ii) visual display and performance, (iii) Indigenous cultural research and (iv) knowledge transmission. Building on the Taiwanese case study, this article furthers scholarly enquiries into the making of heritage by generating an enhanced understanding of the role of artists and artisans in the creation, renewal, authentication and transmission of ‘Indigenous heritage’.     

Critical heritage studies and the legacies of the late-twentieth century heritage canon

ABSTRACT

In recent years an interest in ‘critical heritage studies’ (CHS) has grown significantly – its differentiation from ‘heritage studies’ rests on its emphasis of cultural heritage as a political, cultural, and social phenomenon. But how original or radical are the concepts and aims of CHS, and why has it apparently become useful or meaningful to talk about critical heritage studies as opposed to simply ‘heritage studies’? Focusing on the canon of the 1980s and 1990s heritage scholarship – and in particular the work of the ‘father of heritage studies’, David Lowenthal – this article offers a historiographical analysis of traditional understandings and approaches to heritage, and the various explanations behind the post-WWII rise of heritage in western culture. By placing this analysing within the wider frames of post-war historical studies and the growth of scholarly interest in memory, the article seeks to highlight the limitations and bias of the much of the traditional heritage canon, and in turn frame the rationale for the critical turn in heritage studies.     

Mineral commons: Collective claims to territory in the goldfields of Madagascar

This paper examines how artisanal miners in northern Madagascar have contested state-corporate authority and staked claims to subterranean territory through the production and maintenance of goldfields as mineral commons. Drawing on ethnographic evidence collected over 15 months of field-based research, as well as interviews and archival data, I elaborate how community members in the diggings of Betsiaka have used commoning to resist subsoil enclosure, engender local autonomy, and secure collectivized access to gold as a basis for extended social reproduction. Constructing Betsiaka's mineral commons has relied on three overlapping yet distinct components: (1) the materiality or geological character of deposits, mediated through local understandings of gold's occurrence and (in)exhaustibility; (2) the socio-historical construction of discourse around resource access; and (3) the political-economic organization and management of the goldfields via sedimented institutions of governance. The paper's arguments challenge assumptions across varying domains of commons scholarship that tend to exclude resources deemed “nonrenewable” from discussions of commons, demonstrating both that socio-natural particularities can render mineral deposits effectively “inexhaustible,” and that even subsoil resources perceived as finite can be managed by community members to facilitate collective access and broadly-shared benefit. They furthermore contribute to ongoing discussions regarding territorialization and governance in extractive landscapes, adding commons and commoning to the list of tactics and instruments used by mining communities to avoid dispossession, order activities, and sustain livelihoods. Recognizing mineral commons in Betsiaka and beyond thus has significant implications for enhancing our understanding of local mineral politics—and also for rethinking approaches to formalization and decentralization.     

Hands-On Heritage! Establishing Soft Authority over Heritage through Architectural Experiment: A Case Study from Jordan

This study identifies ‘heritage as practice’ as an alternative to ‘authorized’ heritage engagement. Heritage, in this sense, is perceived as a source of inspiration and creativity rather than just an asset to be preserved. ‘Heritage as practice’ is informed by the conventional identification and evaluation of heritage, coupled with the architectural and artistic instincts, capacities, creativity, and commitment found in the field of architecture, to interpret heritage. We label the work produced out of this practice as ‘creative material’ that is subjected to further re-creation when it is used as a platform for community engagement. We examine the mechanisms of these engagements through an academic experiment in which architecture students were asked to analyze the representations of the local heritage site of Umm el-Jimal, Jordan. We argue that shifting from ‘authorized’ engagement to informed ‘instinctual’ one gives the students a soft authority over heritage. However, it is the capacity to creatively engage with and about heritage, and use this to continuously and creatively interpret heritage, that makes this authority valid and just.     

Unchanging boundaries: the reconstruction of Skopje and the politics of heritage

This study discusses the politics of urban planning and heritage in the city of Skopje, Macedonia. I compare three phases of urban reconstruction under three political systems: the inter-war Kingdom of Serbs Croats and Slovenes, the communist regime and present-day ‘democracy’. I show that the ambiguous marginalisation of Ottoman heritage has been a continuous practice, despite today’s reading of communist planning as ‘open’. Through a discussion of Yugoslav politics towards religious and national ‘minorities’, I show that Ottoman heritage has been preserved only insofar as it fits within the state’s definition of power. I specifically detail how the construction of ‘European’, ‘secular’ public space has worked as a tool through which state/nation building established new hierarchies of power. I show how this is reflected most clearly in the specific politics of heritage by discussing the creation, regulation and management of ‘?ar?ija’, the ‘old Turkish’ neighbourhood of Skopje.     

Public folklore dialogism and critical heritage studies

Abstract

Public folklore’s dialogic engagement with communities incorporates methodologies for sharing representational and interpretive authority, collaborative programme development, mutually constructed modes of presentation and stakeholder participation in policy-making. While recognising that heritage interventions inevitably involve power asymmetries, public folklore seeks to mitigate and diminish these imbalances as it develops approaches to enable communities to present their culture on their own terms. This paper explores dialogic public folklore practice through community self-documentation projects, folklife festivals, government folk arts funding programmes and a project promoting places of local cultural significance. It provides examples of the integration of multiple roles of public folklorists as scholars, administrators, producers of folklore presentations and government heritage officers. Public folklore praxis achieved through the integration of these roles is seen as a potential model for critical heritage studies praxis for scholars who are advisors and researchers in intangible cultural heritage (ICH) initiatives. Critical heritage scholars involved with ICH can learn from how public folklorists engage with communities and foster cultural self-determination. For public folklorists, collaboration and increased dialogue with critical heritage scholars could foster greater awareness of hegemonic discourses, reconceptualisation of the social base of ICH and recognition of the pitfalls of fostering economic development through heritage.     

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.     

Whitewashed empire: Historical narrative and place marketing in Vienna

ABSTRACT

The historical narrative of Habsburg grandeur has played a decisive role in branding the Austrian capital of Vienna. While scholars have situated place-marketing strategies within de-historicized frameworks of the neoliberal city, the nostalgic framing of imperial spatial assemblages should be critically interpreted from a historical vantage point. In tourist spaces such as the Kaiserforum, urbanists, museum curators, right-wing groups, and real-estate investors employ the discourse of Habsburg patrimony to leverage past spatial inequalities for contemporary purposes. Such nostalgic narratives obfuscate the historical material conditions of their making. I argue that this very obfuscation constitutes a continuing legacy of empire. I call this process ‘whitewashed empire,’ the redeployment of imperial structures through the preservation, renovation and assemblage of material heritage. As a memorial assemblage of narrative selection and a political economic relation of exploitation, imperial nostalgia extends the work of Habsburg spatial production into the present.     

The scientific commons in the marketplace: the industrialization of biomedical materials at the New England Enzyme Center, 1963–1980

This paper investigates the industrialization of biomedical materials at the New England Enzyme Center (NEEC) from its establishment as a federally supported biochemical resource center in 1964 through its demise and refashioning into several commercial biotech companies in the late 1970s. It sets this history within the long‐standing debate on the proper relation between science and American economic and political traditions. The NEEC sought to embody two aims that stood in tension: academic independence in knowledge production and the market‐driven interests of the biomedical industry. A clash of values ensued, but built on a particular notion of independence: scientists pragmatically accepted the primacy of the market in the age of the ‘federal research economy.’ The question became how to carve out a space for science and scientific values in the market – an intellectual position that some legal and economic scholars have referred to as a scientific commons. Even so, industry executives came to see the idea of a scientific commons and public knowledge as obstructive to industrial innovation. This paper argues that, as seen through the case of the NEEC, the ascendancy of market values and attitudes in the 1970s played a critical role in reconfiguring the science‐industry relationship and in ‘industrializing’ the life sciences. As illustration of this change, I look at a commercial firm – Genzyme – born out of NEEC’s dissolution.     

World Heritage policy on reconstruction: from exceptional case to conservation treatment

Abstract

International heritage doctrine and the Operational Guidelines (OG) for the Implementation of the World Heritage (WH) Convention discourage the reconstruction of cultural heritage. Only ‘exceptional circumstances’ justify this practice, namely armed conflicts and natural disasters. The UNESCO WH Committee recently expressed its support for the reconstruction of damaged WH properties in view of such circumstances and requested the development of new guidance to address this timely issue (Decisions: 39 COM 7 and 40 COM 7). Guidelines will be prepared and provided to the Committee accordingly (Decision: 41 COM 7). We can therefore foresee revisions and additions to Paragraph 86, which is currently the only guideline in the OG, deemed ‘inadequate’ by the Committee. This research paper brings into focus the status of reconstruction in WH policy formulation and takes a normative position. Drawing on document analysis and the most up-to-date studies, I argue that its status should formally shift from exceptional case ruled out a priori to conservation treatment ruled in. I encourage a fruitful international exchange of ideas among a broad interdisciplinary readership to contribute to policy-making. Readers who dispute my position, no less than those who support it, may come to see reconstruction in a different light.     

The Efficacies of Heritage: Syndromes,Magics, and Possessional Acts

In this paper I present critical insights into the efficacies of heritage. I take the phenomenon of the Jerusalem Syndrome (JS) as my point of departure and recast it as Heritage Syndrome (HS). I do this to better understand how such efficacies are experienced and materialized in ritual possessional acts. As a framework, the JS reveals the power and potency that reside in experiences of collapse. Such disembedding events activate subsequent ritual dramas (whether malign/benign or successful/failed) of world-making, redemption, repair, and renewal. Heritage quests as ritual ‘sacred dramas’ and ‘practical magics’ are I argue, similarly experienced in the collapse of known categories: imagined/real, extraordinary/mundane, possessing/being possessed, and crucially what heritage is versus what heritage does. Writ large, heritage efficacies are bound-up in the breakdown and blurring of boundaries — and thus the non-distinction — between heritage in the conventional sense and other dynamics such as magic, prophecy, and well-being/ill-being. These reveal alternative pathways, potentialities, and patterns of behaviour that demonstrate that dominant, elite, rationalized approaches to heritage banalize heritage efficacies and can thus be termed a failed project. I argue that conceiving of heritage as a syndrome — and critically as a movement away from medical pathologization and towards a recasting of heritages as diverse constellations of cultural-spiritual-magical-emotional experiences and engagements — better reflects the deeply felt complex and transformative practices at play. These heritage rites distinguished at points by those who wish their lives were more dramatic and those who wish their lives were less traumatic better describe how the vast majority of global actors engage with heritage, notably at popular, grass-roots level and in contexts of extremis, yet its significance goes largely unrecognized and unvalued.     

Changing tides of industrial democracy: Red Clydeside and the UCS work-in as political heritage

ABSTRACT

Drawing on labour history, critical heritage studies and sociological literature on the entrepreneurial city, this article focuses on the cultural legacy of the famous 1971/72 Upper Clyde Shipbuilders (UCS) work-in apropos Glasgow’s historical reputation as ‘Red Clydeside’. In doing so, the article considers the dispute’s continuing importance as a political resource for present-day debates about workers’ rights, Glasgow’s post-industrial identity, the rise of populist demagoguery and the future of Britain’s industry more generally.     

International Solidarity in reproductive justice: surrogacy and gender-inclusive polymaternalism

Reproductive justice and gestational surrogacy are often implicitly treated as antonyms. Yet the former represents a theoretic approach that enables the long and racialised history of surrogacy (far from a new or ‘exceptional’ practice) to be appreciated as part of a struggle for ‘radical kinship’ and gender-inclusive polymaternalism. Recasting surrogacy as a dynamic contradiction in itself, full of latent possibilities relevant to early Reproductive Justice militants’ family-abolitionist aims, this article invites scholars in human geography and cognate disciplines to re-think the boundaries of surrogacy politics. As ethnographies of formal gestational workplaces, accounts of gestational workers’ self-organised resistance, and readings of the attendant public media scandals show (taking examples from India, Thailand, and New Jersey), there is no good reason to place these new economies of ‘third-party reproductive assistance’ in a ‘realm apart’ from conversations about social reproduction more generally. Surrogacy, I argue, potentially names a practice of commoning at the same time as it names a new wave of accumulation in which clinicians are capitalising on the contemporary – biogenetic-propertarian, white-supremacist – logic of kinmaking in the Global North. Ongoing experiments in the redistribution of mothering labour (‘othermothering’ in the Black feminist tradition) suggest that ‘another surrogacy is possible’, animated by what Kathi Weeks and the 1970s intervention ‘Wages Against Housework’ conceive as anti-work politics. In making this argument, the article revives the concept ‘gestational labour’ as a means of keeping the process of ‘literal’ reproduction open to transformation.     

Concrete and non-concrete: exploring the contemporary authenticity of historic replicas through an ethnographic study of the St John’s Cross replica,Iona

ABSTRACT

What do we actually know about how replicas of historical objects and monuments ‘work’ in heritage contexts, in particular their authenticity, cultural significance and intangible qualities? In this article we examine this question drawing on ethnographic research surrounding the 1970 concrete replica of the eighth-century St John’s Cross on Iona, Scotland. Challenging traditional precepts that seek authenticity in qualities intrinsic to original historic objects, we show how replicas can acquire authenticity and ‘pastness’, linked to materiality, craft practices, creativity, and place. We argue that their authenticity is founded on the networks of relationships between people, places and things that they come to embody, as well as their dynamic material qualities. The cultural biographies of replicas, and the ‘felt relationships’ associated with them, play a key role in the generation and negotiation of authenticity, while at the same time informing the authenticity and value of their historic counterparts through the ‘composite biographies’ produced. As things in their own right, replicas can ‘work’ for us if we let them, particularly if clues are available about their makers’ passion, creativity and craft.