This article argues for a modified constructivist approach to archaeological object authenticity which takes the object's materiality seriously. This is accomplished by defining authenticity not in relation to the age of an object but to its age-value, i.e., the quality or condition of being (of the) past-its pastness. Pastness is the result of a particular perception or experience. It derives from, among others, material clues indicating wear and tear, decay, and disintegration. These material clues, and thus the presence of pastness, can be created entirely in the present.

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The notions of risk and resilience are increasingly relevant to cultural heritage. Archaeological sites and monuments in particular are widely perceived to be vulnerable and subjected to growing risks of deliberate destruction, e.g. in the context of armed conflicts. At the same time, it has become a familiar claim that cultural heritage needs to be conserved as an important resource for fostering cultural resilience, reducing disaster risk, and supporting peace and reconciliation in the future. In this paper, the author takes issue with that latter view and suggests instead that cultural resilience, risk preparedness, post-disaster recovery and mutual understanding between people will be best enhanced by an increased ability to accept loss and transformation. The evident changes of heritage over time can inspire people to embrace uncertainty and absorb adversity in times of change, thus increasing their cultural resilience. KEYWORDS Conservation of cultural heritage; cultural resilience; cultural sustainability; destruction of cultural heritage; disaster risk reduction; risk preparedness Heritage managers may be hell to live with, but they make great ancestors.

This article discusses various life history approaches in archaeology: short life histories study the lives of things in the past (until they end up in the ground), long life histories study these lives going on until the present. Both approaches share the assumption that although people are free to give to a thing any meaning they want, their material essence necessarily remains unchanged. As an alternative, I present an ethnographic approach, studying the ‘life’ of a pot sherd on an excavation project. All the thing’s properties and characteristics, including its material identity and age, are taken to be the outcome of processes taking place in the present. The data presented shows in some detail how ‘momentary, fluid and flexible’ archaeological classifications and interpretations of material culture are. It emerges that the material identities ascribed to things are not their essential properties but the result of specific relationships of people and things: their very materiality is potentially multiple and has a history.

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