Beazley, Olwen and Harriet J. Deacon. The Safeguarding of Intangible Heritage values under the World Heritage Convention: Auschwitz, Hiroshima and Robben Island. In J.E. Blake (ed.) Safeguarding Intangible Cultural Heritage – Challenges and Approaches. Builth Wells: Institute of Art and Law. pp.93-107.

Coté, Joost and Natsuko Akagawa. 2015. The Pacific war experience of Dutch Eurasian civilians in Java, 1942-48. In C. Twomey and E. Koh (eds.). The Pacific War: Aftermaths, Remembrance and Culture. Routledge: Oxon. pp. 110-132.

We describe here a pattern of archaeological sites that suggest that ‘mainland’ Aboriginal people were viewed by their Torres Strait neighbours as being specialists in particular ritual knowledge. The region under consideration includes the northern-most tip of the Australian continent and extends northward through Torres Strait to Papua. Our study area focuses on the southern end of the region: the Australian mainland as well as Pabaju (Albany Island), Muri (Mt Adolphus Island) and associated islands and islets. Archaeological investigation over many years reveals a high density of ritual sites over this relatively small area. These include sites on prominent headlands. The density and visibility of sites could be interpreted as both marking and ‘marketing’ ritual expertise. The location of some of the sites also suggests they served as ‘sentinels’ within a cosmo-political seascape. Far from having an impoverished role in regional exchange networks, Australian mainlanders clearly held something of extraordinary value that drew people from the Torres Strait to their shores. We contend that southern reciprocity in regional trade and exchange may have been based on intangible knowledge transactions, in particular, knowledge related to increase ritual.

Goudswaard, B., J. Bos, S. van Roode and H. Pape. 2012. Reverse Heritage: In search of a usable past. Heritage & Society 5(1): pp. 137-144.

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.

Purpose – The purpose of this paper is to find a different perspective of interpreting a Second World War shared-heritage based on the case in Thailand. Design/methodology/approach – A qualitative study was conducted at the Second World War sites in Thailand. The paper employed observation and interview of the local residents and other stakeholders at the site. Findings – Conventional interpretation of the Second World War sites in Thailand predominantly focusses on two approaches with a little involvement of the local residents. One emphasizes cruelty, loss, torture, or inhumanity with strong influence of the Australian approach. Whether intentionally or unintentionally, such interpretation could point out the culprit and gives audiences enmity against the loser of the war. Another politically underscores a strong connection between Thailand and Japan by presenting romanticized stories of wartime. The paper suggests that the way to bring Second World War shared-heritage site to life is to put an emphasis on the voice of the local residents rather than focussing on political agenda. Practical implications – The argument and recommendation raised in this paper will be particularly useful for the local residents and those who are involved in heritage management field. It would contribute to the better understanding and respect among people with different cultural backgrounds. Originality/value – The paper is the first study of a different view of the interpretation of Second World War shared-heritage. The argument raised in the paper would lead to a wider discussion among heritage professionals.

Akagawa, N. 2017. Reconsidering cultural heritage in East Asia. International Journal of Heritage Studies 23(6): pp. 605-606.

The world is scattered with jewels from our collective pasts. From the glittering Mogul mausoleum of the Taj Mahal in the heart of northern India, to the Neolithic stone huts on the remote, windswept island of Orkney in the Outer Hebrides. Material remnants remind us of extinct civilizations, forgotten people and lost worlds. What then of the things for which there are no material remains? What of the memories, ideas, beliefs and events that shaped the lives of these civilizations and of our own? What of this intangible heritage? We can record, preserve and protect for posterity the material leavings; can we do the same for the shadows that form the intangible associations with these places?