Urban heritage endangerment at the interface of future cities and past heritage: A spatial vulnerability assessment

Uncontrolled urban growth has been an increasing concern in many regions throughout the world. Generated by a natural tendency of population growth in relation to unsustainable land use, city sprawl has led to complex spatial developments that are creating both benefits to, and challenges for decision makers. A major problem inherent in the uncontrolled growth of cities is the threat to the fragile cultural and ecological heritage, which may escalate to permanent and irreversible damage as a result of factors such as environmental depletion and landscape decay. Using modern geosciences and spatial information technologies as predictive tools to analyse and forecast urban growth, a regional spatial decision system may be useful in order to provide seemly and timely information on the risk of overburdening the carrying capacity regarding the historico-cultural heritage at local and regional levels.The present paper develops a predictive toolkit for urban heritage in relation to urban cultural endangerment. This common problem is shared through many regions of the world and is increasingly jeopardizing fragile archaeological landscape due to urban pressure. In this sense, and to forecast an example of this common pressure, the Algarve is exemplified as a laboratory for testing this novel methodology, relying on a combined analysis of urban growth potential and threats to the abundant presence of archaeological heritage in the area. Our appro ach supports the paradigm of city growth in the context of a common agenda emerging from the Valetta Treaty, in which preserving the archaeological heritage is recognized as a key element for sustainable development. The study provides novel empirical results from the above mentioned modelling approach, with important lessons for the developing world. This paper proposes as such, an integrative spatial analysis methodology on the issue of historico-cultural endangerment, which is a new approach to comparative spatial analysis for decision making on urban heritage endangerment at the regional scale. Later, the discussion extends to a more conceptual level of urban planning by considering the questions: Is urban sprawl influencing the way we perceive cities? If so, are there positive advantages in the paradigm of urban growth and urban sprawl which might help us to protect past heritage while ensuring sustainable and modern cities?     

Recovering Heritage and Homeland: Ethnic Revival Among Fourth‐Generation Japanese Americans

In recent years, fourth‐generation Japanese American youth have been attempting to recover their ethnic heritage and reconnect with their ancestral homeland. This ethnic revival is a response to their continued racialization as “Japanese,” which has caused them to become concerned about their overassimilation to American society in an era of multiculturalism where cultural heritage and homeland have come to be positively valued. As a result, they are studying Japanese, majoring in Asian studies, living in Japan as college exchange students, and participating in Japanese taiko drum ensembles in local ethnic communities. Although this return to ethnic roots is a more serious commitment than the symbolic ethnicity observed among white ethnics in the past, it indicates that ethnicity remains involuntary for racial minorities, even after four generations. The case of later‐generation Japanese Americans demonstrates that cultural assimilation does not preclude the continuation and active production of ethnic difference.     

Passing it on: The inheritance of summer houses and cultural identity

As part of an ongoing study of extended kinship with a focus specifically on the non-fungible inherited property of a summer house, interviews were conducted with 60 respondents, second to fourth generation heirs to typically modest summer cottages in New England. While not all of Protestant stock, all come to embrace a cultural identity of inner-worldly asceticism as explicated in Weber’sProtestant Ethic and the Spirit of Capitalism, if they are to use the house at all. Such summer houses require disciplined work on the part of their heirs, both to maintain the property and to conserve it “for the glory of God” rather than capitalize on it by selling it off to developers. Sacralized by its heirs, the summer house becomes the focus of their ongoing relations with each other, across and between the generations. The study suggests that the perpetuation of the Protestant Ethic may not require an “iron cage”: instead, the sharing of material property contributes to warm relations among extended kin (currently ignored by sociological analysis of families) as well as to their collective and individual sense of cultural identity. She has edited and contributed to three books on the sociology of the arts and culture (most recently,Paying the Piper: Causes and Consequences of Art Patronage [University of Illinois Press, 1993]). This paper was originally presented at the 1995 Meetings of the American Sociological Association in Washington, D.C.     

‘Heritage’ and ‘cultural practice’ in a globalized disaster: a preliminary thematic analysis of documents produced during the Ebola epidemic of 2013–2015

The Ebola crisis of 2013–2015 highlighted the relationship between cultural heritage, neoliberal globalization and public health. It also raised the problem of cultural compatibility between organizations within the global ‘epidemic space’, which intruded on the pre-existing ‘heritage space’. In this paper, we discuss the differences and disjunctures between ‘heritage’ as it was explicitly and implicitly defined by two organizations positioned very differently in the global epidemic space – UNESCO, and the University of Makeni, Sierra Leone’s first private university. A thematic analysis of documents produced by these institutions reveals that they both placed the themes of human dignity and cultural heritage at the forefront of their responses. It also reveals that they dealt with those themes in sharply disjunctive ways, indicating the limits of cultural compatibility within the global ‘epidemic space’.     

Culturally appropriate pedagogy: the case of group learning in a Confucian Heritage Culture context

Cultural heritage preservation has become a much‐debated topic in recent decades. This paper contributes to the call for educational approaches that take a society's cultural diversity into account. It also attempts to draw attention to non‐Western societies, where educational theories and practices from elsewhere (the West) have been imported and applied without proper consideration for the host culture's heritage. To illustrate the intricacy of developing such a culturally appropriate pedagogy, a case study of using group learning strategies in a Confucian Heritage Cultural context is introduced, which closely examines both educational and cultural issues. The results of this examination reveal a complex web of cultural conflicts and mismatches that are likely to happen when a Western educational methodology is applied in another context without rigorous adaptation to improve compatibility with the host culture.     

A Typical American Family? How Adoptive Families Acknowledge and Incorporate Chinese Cultural Heritage in their Lives

When a child from China is adopted by U.S. parents, the adoptive family must address questions about if, when, how, and how much to acknowledge the birth cultural heritage of their child. This paper addresses these concerns by presenting findings of a study that examined ways families address the myriad issues surrounding cultural heritage. Drawing on work by H. David Kirk, D. M. Brodzinsky (Brodzinsky, Schechter, & Henig, 1992. Being adopted: The lifelong search for self. New York: Anchor Books), and others, a conceptual framework is presented to aid in understanding the dynamics involved in emphasizing (or de-emphasizing) cultural heritage Second, results of a web-based survey that extends the results of earlier work on cultural heritage in families with children adopted from China (Rojewski & Rojewski, 2001. Intercountry adoption from China: Examining cultural-heritage and other post-adoption issues. Westport, CT: Bergin & Garvey) are presented. Specific findings reveal the range of actions taken by adoptive parents on (a) how families cope with family-child differences, (b) how families acknowledge the child’s birth culture and heritage (e.g., acknowledging birth cultural heritage and culturally-related events, having contact with other Chinese children and adults), and (c) the perceived benefits and importance of incorporating Chinese cultural heritage into family life. Results add to an emerging baseline for understanding the range of responses adoptive families have to address issues of Chinese heritage, as well as trends in the reasoning parents use when deciding about cultural heritage-related issues.     

都市“非遗”创新：堆金织玉话广彩——陶瓷书画家连泽强先生访谈录

非物质文化遗产是一个民族的＂DNA＂,对都市＂非遗＂的淡忘,会造成我国城市传统文化的缺失。保护＂非遗＂,更要在传承中创新,让＂非遗＂活起来,其生命之树才会常青。广彩是国家级的＂非遗＂,是广州的城市文化名片之一,有过辉煌,亦曾走入衰落。在广州推进新型城市化发展的要求下,广彩如何传承创新,焕发生命力,助推文化强市和世界文化名城建设？     

Agriculture as an upholder of cultural heritage? Conceptualizations and value judgements—A Norwegian perspective in international context

The multifunctional role of agriculture as a producer of collective goods in addition to food and fibre, has been stressed within the context of negotiations on the liberalization of the world market for food (WTO) and in general in discussions concerning restructuring of the agricultural sector. One of these collective goods, cultural heritage, is connected to agricultural practice and covers objects, sites and areas influenced by agricultural activity, as well as experience based knowledge of work, resource utilization and management. Agriculture is seen both as a threat to and a caretaker of cultural heritage. This double role is recognized in Norway, although the responsibility of the agricultural sector as a caretaker of cultural heritage is stressed. This article investigates the connection between agriculture and cultural heritage as expressed by public and private actors who define the policy agenda, namely the cultural heritage or environmental, the agricultural and tourism sectors. This is done by analysing explicit and implicit value judgements in central concepts like “cultural heritage”, “active agriculture” and “added value”. The Norwegian case is compared to the international context. The analysis shows that within a Nordic context active farming and cultural heritage is positively linked and the farmer is seen as a major caretaker, while in documents from dominant international actors cultural heritage is seen as something on the side of active farming. Although differences reflect some actual variation in the consequences of agricultural practices, it is clear that concepts serve as ‘legitimizing tools’ placing central actors within a specific political agenda.     

Eating heritage: caste,colonialism, and the contestation of adivasi creativity

ABSTRACT

This paper uses a multiple colonialisms approach to study cultural production in India and argue that coloniality is not a casteless structure of violence. In discursive and planning rhetoric, ‘creativity is in India’s DNA.’ This discourse incites the poor to harness and develop their tangible and intangible cultural heritage in order to feed themselves. Foregrounding anti-caste, Dalit scholarship in conversation with extant formulations of decolonial aesthetics focuses urgent attention on the fact that caste domination and violence structure inter-state political systems of development planning and post/colonial state discourses of heritage that claim to feed the caste-oppressed poor with their own creativity. This article attends to the political histories and critiques of Indigenous Chhara performance artists because their expressive cultures foreground anti-caste struggles against simultaneous state erasure and capture of Indigenous creativity. Against planning’s compensatory solution of eating heritage, anti-caste scholarship and the creative politics of Budhan Theatre refute the apparent castelessness of what counts as creativity and heritage, demonstrating that optimistic global creative economy discourses actually rely upon caste and colonial histories to entrench caste-based definitions of heritage within international and national development regimes. Budhan Theatre’s decolonizing cultural production avoids the mistakes of postcolonial scholarship and its erasure of caste histories. They prompt a multiple colonialisms approach which refuses labels of postcolonial or settler colonial states to privilege instead attention to the actually existing contemporary ways in which caste violence structures inter-state systems of violence, policies, and discourses.     

Viewing Texas Germans through the lens of transnationalism: A new form of transmigrant?

This paper discusses whether Texas Germans can be viewed through the lens of transnationalism. As a group, Texas Germans exhibit a rich linguistic and cultural heritage, both of which have significantly contributed to the formation of a strong sense of “Texas-Germanness.” My goal is to investigate this particular instance of “Germanness beyond Germany” (Maxwell and Davis, German Studies Review, 39, 1–15, 2016) and to determine if Texas Germans represent a previously unidentified form of linguistic transmigrant. The study utilizes a mixed-methods approach, consulting both quantitative (surveys) and qualitative data (open-ended interviews; semi-structured phone interviews). The results indicate the presence of various transnational elements and confirm that both linguistic and cultural heritage are defining elements in the construction and maintenance of Texas German identity. Language, moreover, appears as an important connector and mediator between these concepts.     

‘Journey to the future’: imaginaries and motivations for homeland trips among diasporic Armenians

This article highlights diasporic migrants' transnational linkages with and trips to their homeland. Second and later generations of diasporic Armenians, predominantly from the USA and Canada, claim to travel to the ancestral homeland in Armenia not as heritage tourists to see the holy Mount Ararat but to invest in local development through social work. Based on ethnographic research, in‐depth interviews with volunteers and text materials, this article identifies those specific features of the contemporary diasporic ‘sacred journey’ that differ from conventional return migrations. This new inter‐continental migratory path between North America and Armenia has a temporary character. By analysing the range of reasons why young professional Armenian‐Americans and Armenian‐Canadians should choose to travel the long distance to offer their services, this article provides insight into the decision to become a volunteer in Armenia and the ways non‐profit diasporic organizations channel and mobilize this transnational activity. The study shows that ‘ethnic’ volunteers are highly conscious of the modern understanding of mobility as being a marker of personal social status within the society in which they grew up. The study of a variety of imaginaries among members of a paradigmatic diasporic group, such as Armenians, shows how second and later diasporic generations take advantage of their multi‐cultural background to become transnational global actors.     

Consuming conventions: sustainable consumption, ecological citizenship and the worlds of worth

In light of the recognition that current patterns of consumption in the developed world are environmentally damaging, the question of sustainable consumption has become increasingly prominent in public and policy discourse. This paper joins an emerging body of work that critiques the behaviorist perspectives that currently dominate the field and specifically, a case is made for using conventions theory (Boltanski and Thévenot, 1991) to complement the ‘social practices’ approach to consumption, sustainability and everyday life. Drawing on a qualitative study of persons who identified themselves as attempting to live in ways that are environmentally more friendly, the analysis first explores the ways in which sustainable consumption intersects and overlaps with other practices and imperatives. Attention is paid to the competing demands of day to day living and the ways in which cultural conventions work - or not - to legitimate practices of sustainable consumption. The second part of the analysis discusses the citizenship relations that are articulated through practices of sustainable consumption and here, attention is paid to the conventions that underpin the imperative to reduce the environmental impacts of personal consumption. Taken together, I consider the possibility that environmental conventions might be emerging from the empirical material alongside the ways in which these might operate in support of sustainable consumption. To conclude I suggest that the experiments in practice encountered here are unlikely to generate the conventions through which sustainable forms of consumption can be normalized and integrated into everyday lives.     

Old Chicago and new France

It is only when theories are located in history, when we view the demands for verification in highly particular contexts of a historical kind that we are freed from either dogmatism or capitulation to scepticism (MacIntyre 1977: 471). The world has problems; the university has disciplines whose boundary lines inhibit our abilities to address those problems. The boundaries acquire such seeming validity that it becomes necessary to defend problem-oriented research as “interdisciplinary,” when the real point is to examine social reality, rather than defer to academic turf (and scientistic scruples). Faced with the contemporary range of global problems, it is helpful to re-assess and re-construct our history. The artificiality of the disciplinary lineages within the U.S. has diminished Old Chicago. Yet the problems which it addressed have remained pertinent not only to the U.S., and not only to France, but throughout the world. Because the French disciplinary lines have been other than ours, and their nation has been confronting a set of social problems akin to those faced by the Chicagoans, some of their social scientists have sought to draw upon that heritage. The abstract and allusive discourses of a Derrida or Lacan tend to distract observers from the engaged character of the best French intellectual discourse. Park was engaged in the best sense, but he had observed too many campaigns of urban reform which simply clothed the attempt of a culturally dominant group to impose its ethos upon a socially subordinated populace. Underlying Park’s disparagement of “do-good” campaigns and “evangelical sociology” was a moral insistence on respecting the varieties of social life. 19 This is manifest in his life trajectory and in his role as teacher. To me he is cast in the heroic figure of Bernard Rieux in Camus’ The Plague. After undergraduate studies (B.S., 1942) at University of Chicago, Murray L. Wax returned there to teach and undertake doctoral studies (Ph.D., 1959)- He has taught at several universities and is now emeritus Professor, Washington University, St. Louis. The author wishes to express his gratitude for their advice and encouragement to Joan Cassell, Jean-Michel Chapoulie, Lawrence T. Nichols, and Paule Verdet.     

Peer cultural socialisation: a resource for minority students’ cultural identity,life satisfaction,and school values

ABSTRACT

This study investigated how peers can contribute to cultural minority students’ cultural identity, life satisfaction, and school values (school importance, utility, and intrinsic values) by talking about cultural values, beliefs, and behaviours associated with heritage and mainstream culture (peer cultural socialisation). We further distinguished between heritage and mainstream identity as two separate dimensions of cultural identity. Analyses were based on self-reports of 662 students of the first, second, and third migrant generation in Germany (Mean age = 14.75 years, 51% female). Path analyses revealed that talking about heritage culture with friends was positively related to heritage identity. Talking about mainstream culture with friends was negatively associated with heritage identity, but positively with mainstream identity as well as school values. Both dimensions of cultural identity related to higher life satisfaction and more positive school values. As expected, heritage and mainstream identity mediated the link between peer cultural socialisation and adjustment outcomes. Findings highlight the potential of peers as socialisation agents to help promote cultural belonging as well as positive adjustment of cultural minority youth in the school context.     

New energies for an old idea: reworking approaches to `community’ in contemporary rural studies

Having retreated somewhat from use in rural studies over the last two decades, the concept of `community’ has emerged once again as a signifier of both research scale and cultural meanings about social life and rurality. This paper reviews the heritage of recent `community’ studies but argues that the term holds further analytical potential. In order to build a conceptual framework for a more robust `community’ analysis, reference is made to four themes in wider social theory. These themes partially challenge, but cumulatively energize and enhance, a notion of `community’ that is presented in the remainder of the paper. A proposal is outlined which would encourage, first, a study of the contexts and people involved in shaping `community', and second, an analysis of the meanings, practices, and spaces and structures which are interconnected in characterising the material and cultural operation of such `communities'.     

Crafting places through mobility: Chinese American “roots‐searching” in China

A cultural heritage tour to China that is jointly sponsored by Chinese American organizations and the People's Republic of China government represents the “forging” (Schein 1998) of a transnational relationship between Chinese Americans and China through which Chinese Americans re‐assess their identities. Multicultural discourses in the United States and mainland Chinese government narratives of modernity produce racialized and territorialized ideas of Chineseness that forcibly attach Chinese American identities to their places of ancestral origin in China. In contrast, the Chinese American participants in this program draw from cultural and historical references formed through their experiences in the United States and use their privileges of mobility to experience their ancestral places in China in ways that draw upon multiple understandings of their relationships to China as a place. Their visits reflect transnational processes that are built upon yet qualitatively differ from those of previous generations.     

State Welfare and the Development of Voluntary Action: The Case of Ireland,North and South

This paper considers the development of voluntary action in Northern Ireland and the Republic of Ireland. Drawing on research conducted during 2002–2003 at the Centre for Voluntary Action Studies at the University of Ulster and funded by the Royal Irish Academy, it is argued that the way that voluntary and community organizations developed in Ireland’s two jurisdictions after the partition of the island in 1922 illuminates debates on the role of states in structuring the civic space in which voluntary action occurs. It illustrates, in particular, the interaction of state policy drivers with the cultural and ideological forces that shape voluntary action. Analysis lends support to the view that state action, together with cultural trends and social capital resources, is the crucial determinant of how the voluntary sector develops in a jurisdiction.     

The myth of modernity in popular african art: Symbolic representations in popular carving and painting

The contemporary artists of Lusaka, Zambia are engaged in an image-making process. They present idyllic portraits of an Africa “as it was” to an audience of tourists and outsiders and play upon a unique blending of traditional and contemporary symbols for an African audience. The latter symbolic forms are representations of modernity and depict both the positive aspects of social change (e.g., material improvements) and its negative dimensions (the gradual destruction of tradition). This paper examines images of modernity in the representations of the natural world, men, and women by contemporary African artists. These images are living myths in the making and are expressive cultural responses to a diverse audience of consumers in a rapidly changing cultural milieu.     

上海非物质文化遗产的保护与旅游开发

非物质文化遗产被誉为＂人类精神的家园＂,应该加以珍视。在保护的基础上,非物质文化遗产可以进行适当旅游开发。本文以大都市上海为背景,廓清了非物质文化遗产的特色、优势、作用、影响,以使非物质文化遗产重新走入大众视野,焕发出盎然生机,实现非物质文化遗产保护与旅游开发的＂双赢＂。     

Where tradition and ‘modern’ knowledge meet: exploring two Islamic schools in Singapore and Britain

Muslims live in a ‘modern’ world where subjects such as the English language, mathematics, sciences, and information and communication technology (ICT) are highly valued and enthusiastically transmitted in schools. How some Islamic schools attempt to equip their students with ‘modern knowledge’ while remaining faithful to their religious traditions is the focus of this exploratory study. Using two Islamic schools in Singapore and Britain as illustrative case studies, this paper examines their history, aims, curriculum and pedagogy in their aspiration to acquire ‘modern’ knowledge within their Islamic world views. It further explores some common challenges faced by students and teachers in both schools in their quest for a balanced curriculum. By highlighting the Islamic schools in two Muslim minority countries, this paper aims to contribute towards the international literature on how religious schools assert their cultural heritage and negotiate their learning in the modern age.