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Marking four decades of World Heritage – The view from Australia

The celebration of the milestone of the fortieth year since the adoption by UNESCO of the World Heritage Convention provided a global stimulus for reflection that included activities in Australia. Four decades of experience of implementing the idealistic and international notions that underpin the Convention had demonstrated the distinctiveness of the potential contributions from Australia, New Zealand and the Pacific. With that in mind, the starting premise of this volume of Historic Environment has been to provide a snapshot of the experiences of World Heritage in Australia – essentially the view from ‘here’, and a specifically oriented view based on the experiences and priorities of cultural heritage practice.
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Managing intangible cultural heritage: Competing global and local values

The competition between global and local values is one that is faced on a daily basis by many of us working in heritage management. It is commonly manifest in the potential conflict between professionally ascribed heritage values – based as they are on internationally accepted standards and guidelines – and the values that arise out of community ascriptions that are grounded in local voices, knowledge and uses. This paper considers intangible heritage in the context of such ongoing uses and narratives and the way in which community values are addressed in places that have been formally ‘caught up’ in the World Heritage system. This is addressed in the first instance through the way in which the environment, community and practice remain an important part of the Port Arthur Historic Site in Australia, followed by a discussion of community attachments at Avebury in England.
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Local Identity on the Global Stage: The challenges of representing diversity

Emphasizing intangible and tangible expressions of heritage in a publication on World Heritage and Cultural Diversity presents the opportunity to discuss a variety of current and potential future challenges. These can be either epistemological concepts that promise potential for scientific investigation and reconstruction, professional challenges in the application of models and guidelines, or educational needs for the heritage community, and its academic development in the early twenty-first century. The difficult and often contested role of intangible heritage expressions in the context of World Heritage Sites is one of the aspects triggering ongoing discussion. Equally, the section heading invites an exploration of the interrelation of the two relevant UNESCO instruments, the 1972 Convention concerning the Protection of the World Cultural and Natural Heritage (World Heritage Convention)(UNESCO, 1972) and the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage (Intangible Heritage Convention)(UNESCO, 2003). Such explorations could be aimed at evaluating their early attempts at cooperation and their potentials for mutual enforcement. However, these aspects seem to have been discussed previously at a number of international university seminars, such as the University of Montreal round table–“Tangible and intangible heritage: two UNESCO Conventions”(Cameron and Boucher, 2007), or the Cambridge Heritage Seminar–“Tangible-intangible cultural heritage: a sustainable dichotomy?”(Baillie and Chippindale, 2007). Yet another focus could be on cultural diversity and the processes which link the representation of intangible and tangible heritage expressions to the promotion of cultural diversity under the auspices of UNESCO. It is this aspect which this …
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Les produits du terroir, version Québec

Les pratiques de conservation et de consommation de produits du terroir au Québec accomplissent une double opération de patrimonialisation des territoires. D’une part, l’acte de manger met en scène l’intégration du monde extérieur au corps et l’appropriation du territoire de l’aliment. En effet, la consommation alimentaire renvoie à un déplacement du lieu d’origine au lieu de transformation et d’incorporation du produit et, par extension, à une trajectoire de domestication qui conduit du lointain au proche, de l’étranger au familier. D’autre part, manger des produits du terroir exprime une production et une consommation du temps, par la conservation matérielle du produit, par son vieillissement même et, plus encore, par la transmission de ses éléments immatériels (savoir-faire, recettes, conservation du même goût). Le produit du terroir produit du patrimoine, avec d’autant plus d’efficacité et de force qu’il est immatériel.
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Le patrimoine immatériel religieux au Québec: Sauvegarder l’immatériel par le virtuel

Cette étude présente les résultats d’un projet pilote destiné à mettre sur pied une méthodologie de sauvegarde et de mise en valeur du patrimoine immatériel religieux du Québec, aujourd’hui menacé par l’effondrement de la pratique religieuse, le vieillissement prononcé des communautés religieuses, la fermeture des paroisses et des églises, et la vente forcée d’objets sacrés. À partir de l’étude de huit communautés, nous proposons des méthodes virtuelles novatrices d’inventorisation qui, à l’aide des nouvelles technologies de l’information et de la communication, visent à la fois à conserver et à communiquer efficacement ce patrimoine. La cueillette et la saisie audiovisuelles des récits de lieux, d’objets, de pratiques et de vie permettent de capter les divers aspects de ce patrimoine, de le rendre plus visible et palpable, de bien contextualiser ses usages sociaux et d’intégrer ses dimensions matérielles et immatérielles. Grâce à la grille des pratiques culturelles de Jean Du Berger, nous avons élaboré un système de classement du patrimoine immatériel religieux qui est opératoire dans toutes les communautés religieuses étudiées (catholique, protestante, juive, orthodoxe et amérindienne). Cette première grille de classification pourrait être utilisée dans d’autres cultures et dans d’autres pays en raison de son caractère souple, polyvalent, efficace et universel. Le projet pilote nous a également permis de développer une approche participative pour mettre en valeur ce patrimoine directement sur le terrain en collaboration avec les communautés par des actions culturelles diverses : des sites Web, des expositions muséales, des productions multimédia de DVD, des modules pédagogiques et des publications d’articles et de livres. Une fois numérisé, le patrimoine immatériel religieux s’offre à des adaptations et à des applications diverses, à des appropriations et à des réappropriations par de nombreux acteurs sociaux. La base de données virtuelle devient elle-même un engin d’hybridation et de création sans limites.

This article presents the results of a pilot study of eight religious communities aimed at developing virtual methodologies to safeguard and enhance the intangible religious heritage of Québec which is seriously threatened by the sharp decline in religious practice, the disappearance of many religious communities, the closing of churches and parishes, and the auctioning off of entire religious collections. With the help of new digital technologies, we have devised a multimedia digital database that offers novel ways to inventory, preserve, and communicate this heritage effectively and efficiently. The collection of materials by the audiovisual recording of narratives of places, objects, practices and life stories has enabled us to capture the various aspects of this heritage, to make it visible and palpable, to contextualize its social uses and to link its tangible and intangible dimensions. To facilitate the management of the multimedia digital archive, a classification system for intangible religious heritage was designed from the grid of cultural practices of Jean Du Berger, and was found to be operational for all of the religious communities studied (Catholic, Protestant, Jewish, Orthodox and Amerindian). We believe that the classification system could be used in other cultures and other countries because of its flexible, adaptable, efficient, and universal nature. This preliminary study also reveals how a participatory approach to intangible heritage conservation and management can lead to the development of very effective collaborative projects with the communities, such as: Web sites, museum exhibits, multimedia DVD presentations, educational modules, and the publication of articles and books. Once digitalized, intangible religious heritage proprieties and expressions become accessible for appropriation and reappropriation, and for mixing and remixing by different constituencies. The virtual record itself becomes an innovative engine capable of limitless acts of creation and hybridization.

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Japan and the Rise of Heritage in Cultural Diplomacy: Where Are We Heading?

This paper examines national interest, cultural diplomacy, and globalization in relation to the Japanese context since World War II. Taking the example of Vietnam as one of the recipients of Japan’s cultural aid, it demonstrates how international support for heritage projects has played a central role in the ideological and economic processes of nation building and soft power.
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Issues in Values-Based Management for Indigenous Cultural Heritage in Australia

In Australia, values-based management has formed the basis of heritage practice through the use and evolution of the Australia ICOMOS Charter for Places of Cultural Significance (better known as the Burra Charter). In values-based management systems, heritage planning, decisions, and actions rest on a compre-hensive understanding of the heritage values. Not only does this process re- quire that the articulation of values be the foundation of all policies and decisions; it also implies the need for problem solving to address emerging issues, ruling out approaches based on typological templates. The involvement of all associated communities and stakeholders is essential for success, since this is the means of ensuring that all the values and issues are identified and that they form the basis of management solutions. This paper looks at the history and state of play for values-based management of Indigenous cultural-heritage places from an Australian perspective. It discusses the interactions between Indigenous cultural-heritage practices and the development of the Burra Charter and concludes with a discussion of contemporary issues in this field of heritage work, including rights and intangible heritage issues and the need for integrated considerations of nature and culture.
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Introduction: Mountains of meaning: Celebrating mountains in the International year of mountains

2002 was the United Nations International Year of Mountains and the International Year of Cultural Heritage. ‘Mountains of Meaning’ was the cultural heritage component of a bigger conference, Celebrating Mountains, that sought to explore the heritage, environment and tourism of Australia’s mountains..The conference was co-ordinated by the Australian Alps Programme in partnership with Australia ICOMOS and held from 24 to 27 November 2002 in Jindabyne, New South Wales.
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