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.

Truscott, Marilyn. 2004. Is community archaeology the future?: an examination of community-based archaeology in Australia today and its origins. Artefact: the Journal of the Archaeological and Anthropological Society of Victoria 27: pp. 29-35.

Deacon, Harriet. 2012. Inventory-making according to the Convention for the Safeguarding of the ICH (in Chinese). Cultural Heritage (Institute of Chinese Intangible Cultural Heritage, Sun Yat-sen University) 3: pp. 11-14.

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.

Le patrimoine culturel immatériel représente aujourd’hui un enjeu majeur dans les manières de penser et de pratiquer le patrimoine en Amérique du Nord francophone et ailleurs dans le monde. Il tend à renouveler le mouvement du patrimoine ethnologique et à s’imposer comme référence incontournable aux praticiens et penseurs de tous les patrimoines. Il trouble les classifications établies et les cadres de pensée de la culture administrée. Il provoque des réaménagements dans les structures gouvernementales de gestion et de direction, et dans les programmes de formation universitaire qui doivent désormais en tenir compte. Il bouscule les règles canoniques de la conservation et participe largement à la définition des nouvelles politiques patrimoniales. Il renouvelle les débats sur le droit d’auteur, les droits humains, les pratiques muséologiques et le patrimoine matériel. Il invite à une réflexion de fond sur le sens du patrimoine lui-même.

Ramsay, Juliet and Marilyn Truscott. 2005. Intangible values of Mountain landscapes: Methods and models. Historic Environment 18(2): pp. 2.

Robben Island Museum officially commemorates ‘the triumph of the human spirit over adversity’, relating especially to the period of political imprisonment between 1961 and 1991 when Robben Island was most notorious as a political prison for the leaders of the anti‐apartheid struggle. Robben Island became a World Heritage Site in December 1999 because of its universal symbolic significance—its intangible heritage. This paper explores the implications for conservation management planning of interpreting and managing the intangible heritage associated with such sites. Examples will be drawn from the conservation planning exercise undertaken by the Robben Island Museum between 2000 and 2002. The paper will look specifically at how Robben Island’s symbolic significance has been defined and how competing interpretations should be included in the management plan. It then discusses the challenges around managing historic fabric whose significance is defined as primarily symbolic, and ways of safeguarding the intangible heritage associated with it.

The recent geopolitical transformation in South Africa from a society in conflict to one embodying consensus invites inquiry into the use of heritage in the production of community identity, and the manner of commemoration and presentation of intangible heritage. This article presents case studies to indicate that there is an emerging shift away from hegemonic representation by the post‐apartheid state in the form of very tentative individual or community‐based expressions of struggle history.

This article aims to show that intangible cultural heritage is an important tool for rebuilding the town of Jacmel, and the whole of Haiti. The authors suggest reinstating the Jacmel Carnival as soon as possible, because it was one of the town’s economic and social drivers before the earthquake. Income from the Carnival and other events could gradually be reinvested in rebuilding tangible heritage. The authors also highlight the creation of an inventory of intangible heritage. This is seen not simply as an archive collection but as a dynamic tool for managing, promoting, transmitting and revitalizing the region’s heritage and society.