No abstract

No abstract

In recent years, there has been a spate of posthumously built works by Frank Lloyd Wright. Using the architect's archive as a kind of repository of designs that can be adapted for new clients, programmes and sites, these buildings stake out an ambiguous claim upon Wright's name and legacy. The growing body of posthumous architecture presents a range of often unacknowledged and unexamined challenges to Wright's celebrated canon of built works, and to the architectural discipline more generally, troubling conservationists, historians, tourists and foundations alike. These problematic buildings are the subject of this essay, which examines the contemporary appeal of Wright's archive and “brand,” to open up serious questions about the authenticity, authorship and authorisation of an architect's works realised long after their death.

The Scottish National Party (SNP) was elected into government in 2007, and in January 2012 announced plans for an independence referendum. In the same period, the SNP government implemented substantial cultural and heritage projects — some of which showcased the long history of Scottish‐English animosity. In the accompanying political rhetoric, it was clear that the SNP was utilising history for the 2014 independence campaign. This referendum ultimately resulted in Scotland's retention of the Union, though the SNP remained in power. The Scottish‐British relationship was further tested in 2016, however, with the UK referendum on leaving the EU. All Scottish electorates voted in favour of remaining, and the chasm between Scottish and British identities and future trajectories has since widened further. This article compares the SNP's promotion of nationalist historical narratives prior to the 2014 referendum, particularly those seen in government‐supported heritage initiatives, with subsequent historical narratives expressed especially through diplomatic engagements in light of Brexit. In doing so, the infusion of nationalist histories in contemporary Scottish politics — and the potential complications of this approach for the SNP in the post‐Brexit political landscape — will be highlighted.

This chapter examines the ways in which management best practice can be embodied in the workings of religious tourism attractions as they wrestle with the demands of commercialization and the practices required to take an active role in the development of religious values in this commercial world. The focus is drawn from a detailed study from western Hungary: the World Heritage site (WHS) of the Benedictine ArchAbbey of Pannonhalma. The ArchAbbey showed itself to be perfectly capable of adopting purposeful goals that supported both the sacred and secular development objectives for the WHS.