By Helaine Silverman (auth.), Helaine Silverman (eds.)
Cultural history is fabric – tangible and intangible – that indicates a culture’s historical past or legacy. It has develop into a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. yet who defines what's to be preserved and what's to be erased? As cultural historical past turns into more and more major the world over, the variety of concerns for serious research and, confidently, mediation, come up. the problem stems from quite a few teams: spiritual, ethnic, nationwide, political, and others come jointly to assert, applicable, use, exclude, or erase markers and manifestations in their personal and others’ cultural historical past as a way for announcing, protecting, or denying severe claims to energy, land, and legitimacy. Can cultural history be good controlled and promoted whereas even as saved inside of parameters in an effort to lower contestation? The instances herein rage from Greece, Spain, Egypt, the united kingdom, Syria, Zimbabwe, Italy, the Balkans, Bénin, and vital America.
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Additional resources for Contested Cultural Heritage: Religion, Nationalism, Erasure, and Exclusion in a Global World
Barakat, Sultan, Craig Wilson, Vjekoslava Sankovic Simcic, and Marija Kojakovic 2001. Challenges and dilemmas facing the reconstruction of war-damaged cultural heritage: The case study of Pocitelj, Bosnia-Herzegovina. In Destruction and conservation of cultural property, ed. Robert Layton, Peter G. Stone, and Julian Thomas, 168–181. London: Routledge. Barkan, Elazar 2007. Genes and burkas: Predicaments of human rights and cultural property. In Cultural heritage and human rights, ed. Helaine Silverman and D.
Inasmuch as under conditions of globalization, in which UNESCO participates, it is important for all countries to be represented on the World Heritage List for the marketing of national identity, Mexico has chosen to value sites representing the diverse components of its history. Furthermore, Mexico has now added a group of post-colonial sites to the Tentative List submitted to UNESCO. While one may certainly question the “outstanding universal value” of the Rivera and Kahlo Museum or the railway station at Aguascalientes (among other Tentative List sites), it is very interesting that Mexico, unlike the vast majority of states-party to the World Heritage Convention, is moving its concept of cultural heritage into the present era, seeing it as dynamic and in process.
The concept of patrimonio ejidal is a locally constructed and historically embedded concept tied to experiences of . debt peonage . . and the socioeconomic transformations of the rural landscape” (Breglia 2009:57–58). Local people may feel much more inclined, based on experience and knowledge, to stake their future on the land rather than the promises held out to them by tourism development in the global context. The issue is further informed by the Mexican constitution, which gives the nation inalienable rights over archaeological remains rather than individuals or local communities.