Heritage As An Action Word Uses Beyond Communal Memory

There is no limit to what constitutes heritage. By definition, heritage is the use of the past for present purposes. Yet, to any given group or population, heritage can be a multitude of things and can serve a variety of purposes. Based on shared memory, heritage can be tangible or intangible, boundless in variety and scope: it can be, for example, objects, landscapes, food or clothing, music or dance, sites or statues, monuments or buildings. Importantly, however, heritage also has many and varied uses and powers. It can be used to control, to unite, to engage, and to empower people, communities, and nations.  In this interdisciplinary volume, authors from around the world explore how different communities, nations, and groups intentionally and creatively use heritage, both tangible and intangible, in a wide variety of ways to positively address social and environmental issues. Significantly, these studies demonstrate how heritage can be an exceptionally valuable tool for political, economic, and social change. Insightful studies are presented pertaining to heritage as social memory, including the nationalistic political use of heritage, heritage as resistance to political powers, traditional knowledge as environmental science, heritage for legal and community action, heritage for building peace, heritage for Indigenous and minority empowerment, and heritage for exploring the past through phenomenological methods. The goal of this volume is to move beyond seeing heritage as only social memory, a mere interpretation of static past events, people or places, and instead explores critically the variety of ways heritage is engaged in the present and can be in the future.

There is no limit to what constitutes heritage. By definition, heritage is the use of the past for present purposes. Yet, to any given group or population, heritage can be a multitude of things and can serve a variety of purposes. Based on shared memory, heritage can be tangible or intangible, boundless in variety and scope: it can be, for example, objects, landscapes, food or clothing, music or dance, sites or statues, monuments or buildings. Importantly, however, heritage also has many and varied uses and powers. It can be used to control, to unite, to engage, and to empower people, communities, and nations. In this interdisciplinary volume, authors from around the world explore how different communities, nations, and groups intentionally and creatively use heritage, both tangible and intangible, in a wide variety of ways to positively address social and environmental issues. Significantly, these studies demonstrate how heritage can be an exceptionally valuable tool for political, economic, and social change. Insightful studies are presented pertaining to heritage as social memory, including the nationalistic political use of heritage, heritage as resistance to political powers, traditional knowledge as environmental science, heritage for legal and community action, heritage for building peace, heritage for Indigenous and minority empowerment, and heritage for exploring the past through phenomenological methods. The goal of this volume is to move beyond seeing heritage as only social memory, a mere interpretation of static past events, people or places, and instead explores critically the variety of ways heritage is engaged in the present and can be in the future.

Every generation must accept the responsibility of training the next. Yet, are modern Christian pastors and educators using teaching paradigms that impact memory and long-term memory retention? Pedagogical Theory of the Hebrew Bible is a cross-disciplinary book that connects religious education with active learning theory and demonstrates how these two areas are intimately connected within the biblical texts of Genesis through 2 Kings. Through vivid discussion of the literary texts, Adrian Hinkle demonstrates that religious educators never used isolated oral stories or instructions. Instead, these are purposefully connected with other learning formats to increase memory retention and ensure each generation experiences the traditions of Yahweh.

The basic problem is to what extent we can know past and mainly invisible landscapes, and how we can use this still hidden knowledge for actual sustainable management of landscape's cultural and historical values. It has also been acknowledged that heritage management is increasingly about 'the management of future change rather than simply protection'. This presents us with a paradox: to preserve our historic environment, we have to collaborate with those who wish to transform it and, in order to apply our expert knowledge, we have to make it suitable for policy and society. The answer presented by the Protection and Development of the Dutch Archaeological-Historical Landscape programme (pdl/bbo) is an integrative landscape approach which applies inter- and transdisciplinarity, establishing links between archaeological-historical heritage and planning, and between research and policy.

Archaeology has been an important source of metaphors for some of the key intellectuals of the 20th century: Sigmund Freud, Walter Benjamin, Alois Riegl and Michel Foucault, amongst many others. However, this power has also turned against archaeology, because the discipline has been dealt with perfunctorily as a mere provider of metaphors that other intellectuals have exploited. Scholars from different fields continue to explore areas in which archaeologists have been working for over two centuries, with little or no reference to the discipline. It seems that excavation, stratigraphy or ruins only become important at a trans-disciplinary level when people from outside archaeology pay attention to them and somehow dematerialize them. Meanwhile, archaeologists have been usually more interested in borrowing theories from other fields, rather than in developing the theoretical potential of the same concepts that other thinkers find so useful. The time is ripe for archaeologists to address a wider audience and engage in theoretical debates from a position of equality, not of subalternity. Reclaiming Archaeology explores how archaeology can be useful to rethink modernity’s big issues, and more specifically late modernity (broadly understood as the 20th and 21st centuries). The book contains a series of original essays, not necessarily following the conventional academic rules of archaeological writing or thinking, allowing rhetoric to have its place in disclosing the archaeological. In each of the four sections that constitute this book (method, time, heritage and materiality), the contributors deal with different archaeological tropes, such as excavation, surface/depth, genealogy, ruins, fragments, repressed memories and traces. They criticize their modernist implications and rework them in creative ways, in order to show the power of archaeology not just to understand the past, but also the present. Reclaiming Archaeology includes essays from a diverse array of archaeologists who have dealt in one way or another with modernity, including scholars from non-Anglophone countries who have approached the issue in original ways during recent years, as well as contributors from other fields who engage in a creative dialogue with archaeology and the work of archaeologists.

Examining international case studies including USA, Asia, Australia and New Zealand, this book identifies and explores the use of heritage throughout the world. Challenging the idea that heritage value is self-evident, and that things must be preserved, it demonstrates how it gives tangibility to the values that underpin different communities.

The increasing centrality of memory to work being done across a wide range of disciplines has brought along with it vexed questions and far-reaching changes in the way knowledge is pursued. This timely collection provides a forum for demonstrating how various disciplines are addressing these concerns. Is an historian's approach to memory similar to that of theorists in media or cultural studies, or are their understandings in fact contradictory? Which methods of analysis are most appropriate in which contexts? What are the relations between individual and social memory? Why should we study memory and how can it enrich other research? What does its study bring to our understanding of subjectivity, identity and power? In addressing these knotty questions, Memory and Methodology showcases a rich and diverse range of research on memory. Leading scholars in anthropology, history, film and cultural studies address topics including places of memory; trauma, film and popular memory; memory texts; collaborative memory work and technologies of memory. This timely and interdisciplinary study represents a major contribution to our understanding of how memory is shaping contemporary academic research and of how people shape and are shaped by memory.

This book presents research efforts in the field of heritage. According to the principle “Open Minds-Open Science”, the approach of the researchers helps us to define, establish and affirm heritage in the cultural, social and political dimension of today’s world based on what we have achieved and be specific to the realities of the 21st century. Cultural heritage is made up of many big and small things. It is preserved through books, artifacts, objects, images, photographs, art and oral tradition. Sometimes we can touch and see what a culture is, other times it is intangible. From this point of view, this book, Heritage, is transdisciplinary, and contains the most diverse topics related to culture, art, nature, science, diplomacy and cultural policy.