Over time, the definition of cultural heritage has undergone a constant process of evolution, now encompassing all components, both tangible and intangible, that synergistically contribute to the ...construction of the identity of places and communities. The need to document and preserve intangible cultural heritage also makes it essential to identify standardized methodologies for research and digitalization of cultural heritage. In this context, the visual paradigm, supported by integrated digital technologies, plays a crucial role in the management of cultural heritage. Current strategies for enhancement and communication employ information and communication technologies (ICT) in the processes of technical documentation and knowledge dissemination, offering the possibility to experiment with immersive experiences in digital environments that encourage community involvement in the active preservation of cultural assets, their history, and their memory. This shared participation in defining the value of heritage culminates in Heritage making, a collective discourse leading to the shared construction of cultural heritage. This article proposes and synthesizes a structured workflow for the management of cultural heritage, starting from the well-established phases of Heritage survey and cataloging and Heritage preservation and enhancement, passing through the process of Heritage presentation and interpretation, to reach community participation in the phase of Heritage making and sharing. The contribution exemplifies the application of the workflow to the case study of fortified architecture in Umbria.<span class="TextRun SCXW51787722 BCX8" lang="EN-GB" xml:lang="EN-GB" data-contrast="auto">DOI: https://doi.org/10.20365/disegnarecon.31.2023. <span class="TextRun Highlight SCXW51787722 BCX8" lang="EN-GB" xml:lang="EN-GB" data-contrast="auto"> 1 2 <span class="EOP SCXW51787722 BCX8" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}">
This study examines how Unesco’s World Heritage Program creates the official heritage narrative and what role tourism plays in constructing the narrative. It is based on the hypothesis that touristic ...considerations are built into the heritage-making process. Theoretically, it confronts Di Giovine’s (2008) ritual process. Instead of seeing heritage-making as producing heritage-scape, we frame this process as placemaking. We revisit his model by focusing on what constitutes a site’s official heritage narrative, and the procedures for creating it. An alternative model of “locate the idea of heritage – idealize heritage narrative – reproduce heritage narrative” is proposed. The model is used to examine the Cultural Landscape of Honghe Hani Rice Terraces (HHRTs) in Yunnan in China. The empirical results 1) reveal the factors and process of defining heritage boundaries and selecting heritage elements; 2) present the methods and strategies the member state uses to idealize the narrative in this text-based communication; 3) identify two means by which the official narrative continues to reproduce after designation. The empirical observation also substantiates our hypothesis of tourism as a co-producer of heritage due to accessibility and management issues. It helps to understand that the very construction of a place as a World Heritage site (WHS) also entails tactics and compromises – that it is not simply about “pure” Outstanding Universal Value, but also about touristic meaning.
This article discusses the heritage producing machine where transnational cultural routes are concerned, and specifically in the light of the heritage narratives established at different scales by ...those involved in heritage development. It comprises a heuristic reflection on the notion of heritage and on the quest for inscription on the UNESCO World Heritage List through the categories of cultural landscapes and heritage routes. The study of the Qhapaq Ñan (Camino principal andino / Andean road system), some 4,000 km of roads across six Andean countries from Colombia in the north to Argentina and Chile in the south, inscribed on the World Heritage List in 2014, provides a geopolitical interpretation of an ambitious transnational cultural project. The issue of sharing the values embodied by the heritage route are examined through multiple narratives, glorifying a remembrance that, while shared, yet lacks consensus. The tourism development (ecotourism) of the Qhapaq Ñan is expected, rejected and conflictual, as are the multiple narratives that punctuate the Inca Road System and the difficult appropriations of this fragmented heritage route.
Le musée national de l’Éducation, à Rouen, conserve près de 950 000 items, dont une partie non négligeable concerne l’histoire des lycées. Musée d’histoire mais aussi de société, il s’intéresse ...également aux pratiques contemporaines, en particulier en termes de pédagogie. Il collecte pour cela les témoignages matériels des usages du présent. Cet article présente trois exemples de collectes diversement abouties, concernant les interventions en milieu scolaire (IMS), les conseils de vie lycéenne (CVL) et les travaux personnels encadrés (TPE). Il esquisse les problématiques spécifiques à la collecte du contemporain en milieu scolaire, notamment dans les lycées.
In this contribution, the marine space in the Marquesas Islands (Henua ‘Enana / Fenua ‘Enata) is addressed by reflecting on the recent processes of heritage-making and “sustainable development” ...projects promoted in recent years by the political authorities and cultural elites of the archipelago. In short, an attempt will be made to highlight how the centrality of the sea is linked to a concern for island spaces and species and a need to preserve human activities and the cultural elements associated with them. To this regard, projects for the inscription of some land and sea zones to UNESCO, the construction of the great Aire Marine Protégée (AMP), and finally the regulation of fishing entrusted to the “rahui/kahui” on the island of Ua Huka will be discussed. In the attempt to promote an environmentally sustainable development on a community scale, such “heritage-making initiatives concerning the sea” are part of a “legal pluralism” that articulates the international legislation with the “systems of tradition”.
Despite the ongoing efforts towards Cold War heritage-making in Europe, the ambiguities in meaning and the cultural status of certain materialities from the second half of the 20
th
century across ...different national contexts highlight a heritage dissonance at play. Focusing on the case of the Baltic states, we analyse the engagements with Soviet military remnants since the early 1990s in the context of changing political regimes. We approach the prevailing practices of disinheritance along the same conceptual lines as heritage-making and highlight how disinheritance has contributed to shaping national identities and future-oriented landscape relations. We argue that disinheritance can be a legitimate alternative strategy for dealing with difficult legacies. In addition, we shed light on how the fragmented attempts to preserve and re-narrativize certain Soviet military remnants reflect the constrained relations between the political agendas of post-1990s nationalism and European integration.
This article shows how Christmas in schools and public service media for children (PSM) involves negotiation and renewal of Christian cultural heritage. Across the studied cases from Norway and ...Denmark, we find that the institutions involved seek to realize community. However, community is approached differently in different settings. It is either understood restoratively as a process in which children, including immigrant children, become part of an existing societal community, or constructively as establishing an inclusive community across cultural and religious divides. A major finding is that activities associated with Christianity such as school services are framed in a language of ‘museumification’ and not as part of a living religious practice with the capacity to change and transform. Whereas Islam is positioned as a ‘religious other’, Christianity understood as culture facilitates creative heritage making, establishing community across religious divides. Contrary to political rhetoric, Christian cultural heritage in schools and PSM is by and large not dominated by a safeguarding nationalistic discourse. Rather, traditions and activities related to Christianity are negotiated and appropriated for the benefit of an inclusive community. A premise for making this succeed in schools and PSM is to negotiate Christian cultural heritage as culture, not as religion.
For the first time, the Atlas Kriegsschadenskarten (Atlas of War Damage Maps) prepares an important source inventory for urban research and presents maps of Nuremberg, Hamburg, Hanover, Freiburg, ...Leipzig, and Essen from the 1940s and 1950s in large-format illustrations. Introductory essays are devoted to the development of war damage recording and discuss the significance of map documents for reconstruction and heritage processes.
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