Anthropology and Heritage Regimes

Geismar, Haidy

doi:10.1146/annurev-anthro-102214-014217

Cited by 103 publications

(48 citation statements)

References 45 publications

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“…There are some specific examples where the notion of entanglement has already been deployed within heritage studies. In cultural studies and in relation to heritage practices and meanings, entanglement denotes relationships between heritage with the law (Gnecco 2015), between different meanings of heritage inscribed in a site (Apaydin 2017) and between heritage, entitlement, resources and property (Geismer 2015). At a conceptual level, Falser and Juneja (2013) emphasise how cultural heritage entangles the social, mental and material aspects of culture between local social practices and global virtual realities.…”

Section: Cultural Heritage Entanglementsmentioning

confidence: 99%

Cultural heritage entanglements: festivals as integrative sites for sustainable urban development

Perry

Ager

Sitas

2019

International Journal of Heritage Studies

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Whilst the importance of cultural heritage in sustainable urban development has been increasingly recognised in policy frameworks at multiple levels, there remains a lack of understanding about how global and international goals land in different places. This paper specifically addresses this question through a study of 18 festivals across the Global North and South. We argue that festivals are integrative sites in which tangible and intangible heritage properties are entangled: bidirectional, co-dependent and non-linear. Given the critical role in linking urban contexts and histories with immaterial experience and meaning in the city, we argue that festivals can illuminate wider concerns. Specifically, this means seeing festivals as part of the 'new heritage paradigm' and assessing their contribution to processes of just urban transformations. ARTICLE HISTORY

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Section: Cultural Heritage Entanglementsmentioning

confidence: 99%

Cultural heritage entanglements: festivals as integrative sites for sustainable urban development

Perry

Ager

Sitas

2019

International Journal of Heritage Studies

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“…() have developed the concept of a “heritage regime” to suggest that heritage is no longer simply the object, but the government and politics around which objects are inserted. Heritage thus is both a resource and a form of “governance and … an experiential domain for citizens on the ground” (Geismer :72). Castañeda has also argued that heritage is less the thing, the patrimonial object, than the specific configuration into which that thing is embedded, becoming both a resource and a form of governmentality (:293).…”

Section: Heritage As Cultural Resourcementioning

confidence: 99%

“…Heritage, often glossed as an indigenous knowledge assemblage, has become one of Peru's most important economic resources, with everything from food to dance to archaeological sites commercialized and marketed to global tourists and locals alike. But, as Lisa Breglia and others have shown, heritage no longer demarcates only an object (Breglia ; Geismar ; Harrison ). Instead, heritage is a spatializing and territorializing practice produced through various discursive regimes, making it an endlessly renewable if not a deeply ambivalent resource (Breglia :14).…”

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confidence: 99%

Heritage Prospecting and the Past as Future(s) in Peru

Hall

2019

J Latin Amer Carib Anth

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Resumen En febrero de 2008 un paro de 48 horas estalló en la ciudad de Cuzco, Perú, sobre dos leyes que se habían aprobado desde la ciudad de Lima. Estas dos leyes dieron concesiones a organizaciones que prometieron a desarrollar el patrimonio de la nación. Los manifestantes entendieron que las leyes afectarían los restos arqueológicos. Este artículo examina el paro a través del concepto de “prospección de patrimonio” a demostrar que el patrimonio hoy es un recurso politizado y flexible que se forma constantemente, y que está siempre en desarrollo y expansión. En vez de entender el paro como una crítica del neoliberalismo, o política sobre entendimientos del espacio, o una afirmación de los derechos indígnenos, el paro es mejor entendido como una lucha por prospección a reclamar el patrimonio, uno de los recursos más importantes en el Perú. Esto sugiere que el valor del patrimonio es la posibilidad de su potencial, ni tradición o historia.

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“…Participation involves a 'whole constellation of different degrees and conceptions of agency and control at work … and the specific complexities of particular contexts for collaboration require acknowledgement' (Schneider and Wright 2013: 11). Perhaps it is also important to state that, although anthropology has been critiqued for its anti-aestheticism, Geismar and Empson (2004) argue that anthropologists such as Edwards (2002), Gell (1998) and Pinney and Thomas (2001) have acknowledged the power of the visual both 'in its own terms, as well as through more academic discourse (in which) the importance of the visual (is) a crucially material category in vital interaction with socio-political, economic and cultural contexts' (Geismar and Empson 2004: 44). There is a difference too between anti-aestheticism and 'beyond aestheticism'.…”

Section: Inspiration Emotion Time Memory and Walkingmentioning

confidence: 99%

An Anthropology of Landscape

2017

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PrefaceThe research for this book took place from 2008 to 2012. It ran in tandem with an archaeological project involving a fieldwork survey of the entire heathlands, and excavations of multiple sites during the same time period directed by Chris Tilley. It is important to acknowledge this in terms of the discussion of this being a contested landscape. After moving to the area and having decided to visit all the prehistoric cairns, Chris went walking on the heathlands with Tor, his dog. These became walks with a purpose. After seeing all the cairns he decided to walk between them in order to study their relationship to each other and the unique Pebblebed landscape in which they are situated. He quickly became fascinated with the pebbles and how these bright and rounded objects transform what otherwise might appear, to the casual observer, to be a quite monotonous landscape. Realizing that this was unlikely to be just a contemporary appreciation, he then initiated the project. From an archaeologist's perspective he is trying to create a story of the past in the present: a story involving the topography; a story involving the pebbles, the land, the sea, the sky, the sun; and integrate these things into some kind of sense of how it might have been, all the time trying to link past and present. And so the anthropological project investigating the meaning and significance of the contemporary heathland and its pebbles arose. All the research was carried out by Chris and Kate Cameron-Daum. It was very much a collaborative exercise in which both of us were engaged in participant observation and interviews with over one hundred informants. Chris and his family were living in the research area and Kate was staying with them: this had definite advantages in that the field site was quite literally entered when leaving the front door of the house. This permitted sustained engagement with both the heathland landscape and those working there or visiting it throughout the years and in all weathers and seasons. This facilitated, we believe, something of an intimate 'insider's' (the punctuation marks to be emphasized) knowledge of the landscape and the establishment of ongoing personal contacts and relationships. During the course of the archaeological research and the An AnThropology of lAnDsCApe viii viii viii anthropological research discussed here the landscape has become a powerful element in the formation of our own biographies and identities. We both wanted to study anthropology as students because we were interested in the lives of others and how an understanding of them might lead us to reflect on our own lives and experiences. Although the two cannot be separated, we did not choose to study anthropology to learn about the anthropologists conducting the research, their lives, trials and tribulations in the field. We take it as axiomatic that it is from the ethnographic self that accounts arise, that self-reflexivity in research is fundamental and that all our findings are subjective (Clifford and Marcus 1986; Clifford 1...

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Anthropology and Heritage Regimes

Cited by 103 publications

References 45 publications

Cultural heritage entanglements: festivals as integrative sites for sustainable urban development

Cultural heritage entanglements: festivals as integrative sites for sustainable urban development

Heritage Prospecting and the Past as Future(s) in Peru

An Anthropology of Landscape

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