The Uses of Reconstructing Heritage in China: Tourism, Heritage Authorization, and Spatial Transformation of the Shaolin Temple

Abstract

Recently, debates on authenticity in the West and China have attracted attention of critical heritage studies. This paper aims to better understand how Western Authorized Heritage Discourse (AHD) influences local heritage practice in China. This paper employs observation, semi-structured interviews and textual analysis to examine how authenticity criteria in Western AHD has shaped perceptions on the spatial consequences of what is “authentic” by different agents in regards to the cultural heritage of the Shaolin Temple. It is argued that the implementation of authenticity criteria found in Western AHD influences Shaolin heritage practice both in hegemonic and negotiated ways, in which a Chinese AHD is formed through the creation of a Western AHD with Chinese characteristics. The understandings on authenticity criteria derived from Western AHD by Chinese heritage experts dominates Shaolin heritage practice, whilst the perceptions on “authentic” Shaolin Temple cultural heritage attached closely to their emotions and experiences by local residents are neglected and excluded. The religiously based authenticity claims of the Shaolin monks which competes with those of the heritage experts and local residents are also considered. Furthermore, the managerial structure was changed in 2010 from a government-directed institution to a joint-venture partnership. The impacts of these managerial changes are also considered. The final outcome of these competing heritage claims was that local residents were relocated far from their original community. Without the residential community in situ, and in conjunction with the further commercialization of local culture, the Shaolin Temple heritage site takes on the features of a pseudo-classic theme park.

Effect of Commercialization on Tourists’ Perceived Authenticity and Satisfaction in the Cultural Heritage Tourism Context: Case Study of Langzhong Ancient City

“…As the core attribute of heritage tourism destinations [7], authenticity links and influences both the supply and demand sides of heritage sites [3,8]. Therefore, authenticity is widely used in the field of heritage tourism practice and tourist behaviour research (e.g., [9][10][11][12][13][14]).…”

Chinese Destinations Related to Martial Arts Tourism from the UNESCO Perspective

“…It also describes the respective use of heritage for building national identities, enhancing cultural diversity and promoting sustainable tourism, development and authenticity. Very relevant to the study of the question of the authenticity of Shaolin Monastery and at the same time the cultural circle it produces around is the article of Xiaoyan Su, Changqing Song and Gary Sigley [32]. It explores the question of the authenticity of a material object such as Shaolin Monastery, and shows in the context of Western Authorized Heritage Discourse (AHD) how China implements local heritage practice.…”

“…The show consists of several permanent elements, which include among others a calligraphy show, concluded with an auction of the created works, and a martial arts show. The show is advertised as "The Shaolin Monks Show" and is performed by the members of The Shaolin Temple Wushu Training Center (STWTC), which was jointly constructed by the China National Tourism Administration and the Henan Provincial Tourism Administration in the mid-1980s [32] (p. 10). All respondents admitted that they believed they are "real monks", not well trained athletes.…”

Relational Authenticity and Reconstructed Heritage Space: A Balance of Heritage Preservation, Tourism, and Urban Renewal in Luoyang Silk Road Dingding Gate

“…This follows the materialist approach in keeping the physical originality whilst differing from Ruskin's position insofar that he rejected restoration that alters the original. Even after China joined the UNESCO Convention in 1985, this constructivist approach to reconstruction was still popular and continues to be influential [49,55]. Moreover, the authenticity criteria of the Convention have been criticized for excluding local communities [55][56][57].…”

“…Even after China joined the UNESCO Convention in 1985, this constructivist approach to reconstruction was still popular and continues to be influential [49,55]. Moreover, the authenticity criteria of the Convention have been criticized for excluding local communities [55][56][57]. In addressing these concerns, the affective links of local communities to heritage have gained attention [57].…”