Understanding the value of heritage sites for diverse stakeholders requires both paying attention to the fields of power in which the sites operate and applying methodologies that are open to user-defined paradigms of value. In the US, official discourse often frames the value of heritage sites associated the deep Native American past as archaeological sites, an interpretation that is consistent with settler colonial ideologies. This narrative generally obfuscates connections between the heritage of the sites and contemporary peoples, and it effaces the history of colonialism and dispossession. A study of stakeholder-defined heritage at two contested sites in the central Midwest revealed both congruencies and conflicts among diverse constituencies' articulations of the sites' value. At Mounds State Park a proposed dam and reservoir "Mounds Lake" project would inundate a large portion of the site. At Strawtown Koteewi, Native American tribes have made repatriation claims under the federal Native American Graves Protection and Repatriation Act (NAGPRA).The study also problematized the term "cultural heritage" as it is understood and used by the different constituencies, particularly for culturally and historically affiliated Native Americans. It also highlighted the positions of the constituencies within the broader fields of power implicated in these contested sites.

Elizabeth Kryder-Reid examines the origins of California's mission gardens and explores their reception and their contribution to cultural memory. The evidence presented in "Perennially New": Santa Barbara and the Origins of the California Mission Garden shows that the iconic image of the mission garden was created a century after the founding of the missions in the late eighteenth century, and two decades before the start of the Mission Revival architectural style. The locus of their origin was Mission Santa Barbara, where in 1872 a Franciscan named Father Romo, newly arrived from a posting in Jerusalem, planted a courtyard garden reminiscent of the landscapes that he had seen during his travels around the Mediterranean. This invented garden fostered a robust visual culture and rich ideological narratives, and it played a formative role in the broader cultural reception of Mission Revival garden design and of California history in general. These discoveries have significance for the preservation and interpretation of these heritage sites.

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Small scale representations of the California missions in the form of mission models and miniatures have circulated in public and private display contexts for close to a century.Produced by students, hobbyists, preservationists, and artists, this material culture constructs in specific and codified ways an ideal mission materiality. For almost a century the mission models have been consumed through the distinct discursive practices of crafting, collecting, displaying, and buying. The models allow me, therefore, to trace the production of cultural memory in daily life through the materialization of heritage constituted through formal and informal practices, across personal and public spheres, and over multiple generations. In their representation of landscape, labor, and Native Americans, these discursive cultural artifacts contribute to the construction of a highly politicized past that reinforces a romanticized and valorized presentation of colonialism. A postcolonial critique of the models also raises questions regarding the roles of heritage professionals in mediating community-curated history. Keywords:Resumen: Durante casi un siglo, las reproducciones a pequeña escala de las misiones de California en forma de maquetas y miniaturas han circulado en contextos de exposición tanto públicos como privados. Realizadas por estudiantes, aficionados, conservacionistas y artistas, la cultura material construye de formas específicas y codificadas una materialidad de la misión ideal. Durante casi un siglo, las maquetas de las misiones se han consumido a través de las distintas prácticas discursivas de las artesanías, las colecciones, las exhibiciones y las compras. Por lo tanto, las maquetas nos permiten rastrear la producción de la memoria cultural en la vida diaria a través de la materialización del patrimonio constituida mediante prácticas formales e informales, en la esfera personal y la pública, y a lo largo de múltiples generaciones. En su representación del paisaje, el trabajo, y los nativos americanos, estos artefactos culturales discursivos contribuyen a la construcción de un pasado sumamente politizado que refuerza una presentación idealizada y valorizada del colonialismo. Una crítica poscolonial de las maquetas también plantea preguntas con respecto a los roles que desempeñan los profesionales del patrimonio a la hora de mediar la historia curada por la comunidad.Résumé: Des représentations à petite échelle de missions californiennes sous la forme de maquettes de missions et de miniatures ont été présentées de manière publique et privée depuis