Heritage in the making

Heritagization, the process of assigning heritage value to places, objects, or traditions, has become increasingly entwined with urban regeneration initiatives. However, its theoretical grounding remains underdeveloped, particularly regarding its diverse expressions across Eastern and Western contexts. This study examines the dynamics of heritagization as both a cultural and socio-political process within urban regeneration, drawing on the framework of Critical Heritage Studies. Using a descriptive qualitative methodology and global case-based literature review, the research dissects how heritage is strategically reinterpreted to fulfil contemporary socioeconomic and political goals. Findings reveal a clear East-West dichotomy: while Western practices often commodify heritage for branding and tourism, Eastern cases reflect heritage as a tool for identity reconstruction, post-colonial resilience, and state-led gentrification.. The study argues that heritagization should be understood not as a Western-centric imposition but as a globally variable process shaped by local agency, historical context, and development agendas. To support this claim, the paper presents comparative process diagrams delineating regional differences. Ultimately, this research contributes to a more nuanced, decolonised understanding of heritagization in the heritage discourse.

Qua tr°Ýng hãp công chiêng và v n hóa công chiêng cça các dân tÙc ß Tây Nguyên, bài vi¿t tìm hiÃu làm thà nào, ß tëng giai o¡n lËch sí, các thñc hành v n hóa dân gian Ëa ph°¡ng °ãc nhà n°Ûc nhìn nh-n, ánh giá vÛi nhïng ý ngh)a lËch sí v n hóa nh¥t Ënh à thâu gÙp vào kho tàng v n hóa dân gian chung cça ¥t n°Ûc và phåc vå cho nhïng måc tiêu v n hóa chính trË cça nhà n°Ûc trong mÕi thÝi kó. Cå thÃ, trong bài vi¿t này, tÑi phân tích hai thÝi iÃm khác nhau. Sau n m 1975, cÕng chiêng d §n d §n °ãc coi là mÙt nét •c s¯c góp ph §n thi¿t y¿u thà hiÇn b£n s¯c v n hóa ViÇt Nam. Và ên n m 2005, v n hóa cÕng chiêng cça các dân tÙc Tây Nguyên, trong bÓi c£nh v n hóa, chính trË và quÑc t¿ hóa mÛi, °ãc vinh danh là mÙt kiÇt tác truyÁn kh©u và di v n hóa phi v-t th¿ cça nhân lo¡i c¥n °ãc bão vÇ. Bài vi¿t không dëng l¡i ß viÇc miêu t£ NGHIÊN cèU-TRAO ØI mà còn mß rÙng xem xét bÕi c£nh chính trË v n hóa nh±m khám phá nhïng Ùng lñc ân sau sñ ánh giá hay vinh danh cça nhà n°Ûc Õi vÛi giá trË cça v n hóa công chiêng ß tëng thÝi kó. VÛi cách ti¿p c-n này, b£i vi¿t dùng v n hóa cÓng chiêng nhu mÙt nghiên céu tr°Ýng hãp nh±m chÉ ra nhïng b°Ûc chuyên trong cách nhìn nh-n và chính sách cça nhà n°Ûc ViÇt Nam Ùi vÛi các thñc hành v n hóa Ëa ph°¡ng truyÁn thÑng: të kh¯ng Ënh b£n s¯c dân tÙc b±ng v•n hóa dân gian (folklore) tÛi qu£ng bá v n hóa dân tÙc và hÙi nh-p thê giÛi d°Ûi nh n' " cça các di s£n v n hóa phi v-t thÃ. Bài viÇt cing b°Ûc §u chi ra nhïmg d¥éu ¥n mà m×i b°Ûc chuyÃn" £nh h°ßng ¿n cách trình hiÇn di s£n trong hiÇn t¡i. Tr §n Ho£i 1. CÓng chiêng trong hÙi nh-p dân t Ùc và xây dñng Ýi sông mÛi xã hÙi chç n¡hÉa sau chiên tranh Mùa xuân n m 1985, nhân 10 n m k÷ niÇm ngày Gi£i phóng miên Nam, So V n hóa -Thông tin Gia Lai -Kontum cùng vÛi Viên Nghiên céu Äm nh¡c ViÇt Nam ã tÕ chéc mÙt sñ kiÇn kép bao gôm LÅ hÙi và HÙi th£o vÁ v n hóa công chiêng cça các nhóm dân tÙc thiÃu sÑ ß tÉnh Gia Lai -Kontum nói riêng cing nhu ß Tây Nguyên nói chung. Sñ kiÇn kép này diÅn ra trong bÓn ngày (21-24 tháng 3 n m 1985). ây là l §n §u tiên, theo Sß Vin hóa -Thông tin Gia Lai -Kontum (SVH Gia Lai -Kontum 1986: 9-19), mÙt "liên hoam nghÇ thu-t dân gian cÓng chiêng" °ãc tò chéc d°Ûi hình théc cça mÙt "sinh ho¡t v n nghÇ dân gian". Óng thÝi ây cing là làn §u tiên mÙt nh¡c cå cça dân tÙc thiÃu sÑ trß thành chç Á trung tâm trong mÙt sñ kiÇn ngnt thu-t dân gian. LÅ hÙi là mÙt sáng kiÁn cça S0 V n hóa -Thông tin Gia Lai -Kontum, de t¡ ra mÙt mÙt truyÁn thông sinh ho¡t v n hÏa mÛi" nh±m giúp b£o vÇ và trao truyÁn có chÍn lÍc các giá trË v n hóa Ëa ph°¡ng. 1986: 51). Cùng vÛi lÅ hÙi âm nh¡c dân gian cÓng chiêng, mÙt hÙi th£o?) có tên là NghÇ thu-t cÓng chiêng" °ãc tÕ chéc vÛi sñ phÑi hãp giïa Sß V n hóa tinh và ViÇn NghiÁn céu Âm nh¡c ViÇt Nam ánh d¥u l §n §u tiên cÓng chiêng cça các tÙc ng°Ýi thiÃu sÑ ß Tày Nguyên °ãc các hÍc gi£ vÁ nghiên céu âm nh¡c °a ra nghiên céu và th£o lu-n (Tô Và thi CC

Theoretical discussions about the process of making heritage (heritage-making) in heritage research often focus on two main directions: analysis of top-down influence or understanding of heritage from below. The typical approach to heritage under the regulation of institutions comes from the "authorized heritage discourse" approach. According to this analytic theory, cultural heritage is a defining process by which the ruling elite and experts discuss and determine the meaning and value of history to meet the requirements or goals of the past, especially in reinforcing arguments and discourses about national identity. Although this theory has greatly influenced heritage research, more and more scholars are starting to approach heritage from below. This approach shows that cultural heritage can be created from below, in communities, without expert involvement or influence. Several other heritage scholars have recently advocated an approach that both harmonizes and overcomes the rigid views of the two approaches while recognizing the impacts of the way they are created and propagated. Heritage connotation from "elite" acknowledges the roles and practices of local communities with heritage. In other words, in the course of heritage activities and procedures, the two sides go hand in hand and constitute each other. This article reviews these theoretical approaches in heritage research. The report points out the development, main content, influence, and significant contributions of these main theoretical approaches in heritage research in the world and Vietnam. From there, the article summarizes several issues these approaches continue to pose and are open to heritage research and practice.

This article takes a close look at the specific case of minorities' gong culture in the Central Highlands of Vietnam to examine the uses and the shift of local cultural elements from folklore nation-building projects to globalisation of heritage recognition. I closely focus on two different time periods, the 1980s and 1990s, when the Vietnamese state took gongs into account in supporting its further purposes in respect of its cultural politics. I not only describe the state's celebrations and reassessments of the values of the gongs, but also extend the picture to explore the ideologies that inform the state's attitudes and policies towards ethnic minorities and their culture, as well as examine how the state readjusted its rhetoric and governance strategies in circumstances.

Founded in 2004, Cultura. International Journal of Philosophy of Culture and Axiology is a semiannual peer-reviewed journal devoted to philosophy of culture and the study of value. It aims to promote the exploration of different values and cultural phenomena in regional and international contexts. The editorial board encourages the submission of manuscripts based on original research that are judged to make a novel and important contribution to understanding the values and cultural phenomena in the contempo rary world.

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Since the deep mutation of capitalism that emerged in the 1970s, previous social capitalism became a nostalgic memory. At the same time the concept of heritage expanded in the economic sphere not only as goods to manage but as having immaterial value as well. Nowadays, heritage is claimed in the triviality of everyday life and in the name of the memory of former social local linkages that people can mobilise. In that sense, neighbourhood can be understood as a weak form of heritage when considered as places to preserve from the market. The residents of part of Villeneuve d’Ascq, a so-called new town in North of France built during the 1970s as a utopian comnunity, are the subject of this study on the use of heritage as a way to preserve the memories of their neighbourhood and the founding ideals of the town to preserve their welfare.

The cultural heritage was defined in the 19th century in many European countries and the United States as “objects of cultural value.” In the context of building national states mostly material objects, archaeological sites and historical monuments, were marked as heritage. Further transformation of the concept of heritage took place after the World War II, when not only national and mostly European states, but also new international organizations (United Nations, UNESCO and later European Union) began to re-define and revise cultural heritage. The large-scale transformations in the social sciences and the humanities in the 1960–70s influenced the formation a new research field in the 1980s, heritage studies. Using the approaches taken from public history and cultural, memory, postcolonial and gender studies, heritage studies conceptualize heritage in more broad temporal boundaries and network of agents involved in the process of its formation. Within heritage studies, cultural heri...

This conceptual paper deals with definitions of and approaches to cultural and natural heritage and discusses functions of heritage and culture as elements of sustainable peace-building. The paper assumes the necessity of a longer-term strategic thinking. A fundamental question occupying heritage research is why some parts of the human Lebensraum are singled out and marked as a cultural heritage and why this need for preserving, protecting and capturing in time and space is escalating globally. Some researchers argue that this is a consequence of that we seem to be living in a fragmented, post, post-modern society where no coherent story is told and people and places are regarded as texts and isolated narratives open for interpretations and re-interpretations. Some others argue that the Drang for heritage is based on economic interests and connected to the booming tourist industry, while others refer to the politicizing of place.The conceptual discussion will be exemplified with the...

Withdrawal of strategies and universal welfare ideals in relation to rural community development in Denmark has given more weight to initiatives such as competitions, campaigns, and prizes aimed at villages and awarded to villagers by public authorities, philanthropic foundations, and interest groups. For rural communities and villagers to obtain funding or win prizes, demonstration of villagers’ skills is required, for example, using private funds and volunteer work. Also required are positive outcomes, such as upgrading physical environments and increases in the number of inhabitants. This article analyses whether the criteria and qualifications required to secure funding or win prizes match theoretical understandings and recommendations for rural community development. Based on interviews with villagers and field observations from a prize ceremony, the article addresses how the competitive aspect affects the people involved in rural community development. It thereby provides a novel contribution by giving voice to the villagers on the opportunities and constraints related to competitions, campaigns, and prizes. The article concludes by discussing these initiatives as a new type of steering or metagovernance for rural community development in Denmark.

This was an exploratory investigation of how cultural attitudes related to life insurance differences between two cultural groups: 331 male Canadians from Winnipeg, Manitoba and 291 male Americans from Grand Forks, North Dakota. The relationships between cultural attitudes and life insurance holdings were investigated from two perspectives: (1) whether behavior differences between the groups could be explained by simple differences in the intensities of cultural attitudes held, or (2) whether the behavior differences could only be explained by differences in the underlying functional processes which link cultural attitudes to behavior. The results suggested that cultural attitudes bore the same functional relationship to per capita dollars of life insurance holdings in both subject groups. The life insurance differences between the two groups were well explained merely by the differences in the average attitudes of the two groups. In contrast, differences between the two subject gro...

The aim of this research is to understand ideological setting caused to the heritagization of newly emerged set of Buddhist festivals in 21st century A.D Sri Lanka with special reference to Kanchuka puja festival. In depth interviews and netnography was applied as methods for data collection of the study. The researcher used content analysis within a qualitative approach in order to conduct the data analysis. The Buddhist festivalization process is associated with re-interpretation, invention and reinvention of heritage which is geared by the intention of glorifying heritage within the contested ground of ethno-religious identities.
Key words: Heritage studies, Buddhist festivals, Heritagization, Festivalization, Event studies

This paper explores and conceptualises the texture and values of rural heritage, by drawing on empirical evidence from Naxos island in Greece. Informed by landscape theory, it critically examines the character and significance of this composite past that is made up from an assemblage of tangible and intangible elements interwoven with the island's agricultural life as recently as the mid-20th century. The paper uses a mix of qualitative research methods for the co-creation of data with surrounding communities and follows a dialectical approach to analysis, whereby community discourses of rurality are situated within a broader historical context that encourages reflection on the role of ideology and socioeconomic relations in heritage reception and interpretation. Most notably, the study shows that the dominant imagined discourses are antagonised by autobiographical counter-narratives that transform meanings and associative values at local level. As it is argued, the man-made and natural components of the islands' rural landscape form together a heritage 'in the making', a process of bottom-up heritage designation by the surrounding communities, an act of 'mnemeiosis' outside the official narrative and cultural management practice.

Heritage has become a generic term, gradually expanded and made more complicated, for saying "what we care about," what matters to us for being "in time." The performativity of "heritage" can be measured by its ability to spread from the Western world and its inclusive power: it contains and subsumes local vocabularies. This is the meaning, or the political appeal, of heritage. I want to connect two lines of thinking, both of which date to a few years back: the first having to do with involvement on the part of researchers, the second arising from the process of defining my research focus, which led me to reflect both on the specificity of the French tradition in matters of heritage and on the way in which the French academy has taken hold of that tradition to develop a fast-growing field of research. I plan to focus on France. But because this project is dedicated to local vocabularies of heritage, I will begin by looking at the French situation as a particular situation, and I examine the scholarly usage of words for expressing what we care about, what we value, from the past to the present. It turns out that reality is divided up both by the production of definitions that have been purified of facts and made exclusive through the bias involved in naming them, and by the disciplinary fixation on the methods of investigation of those facts. Then, after having identified a very topical "paradox of heritage" (it does not say everything about the past, and at the same time it says more than the past) and pointed out a few themes (monuments, place, culture, life) that punctuate the history of heritage, I will present my own position, which attempts to avoid being confined either by this very French purifying particularity or by relativist games of scale: given the work of valuation (Dewey) that is constitutive of the heritage experience, and given the attachments that result from that work, researchers find themselves becoming personally affected, in their own attachments; and because they encounter affected people—whose involvement impels attention—they cannot be content to be distanced observers. Without giving up their unique position, they participate in and report on a world of things that are not given; a world, therefore, that is materializing.

Founded in 2004, Cultura. International Journal of Philosophy of Culture and Axiology is a semiannual peer-reviewed journal devoted to philosophy of culture and the study of value. It aims to promote the exploration of different values and cultural phenomena in regional and international contexts. The editorial board encourages the submission of manuscripts based on original research that are judged to make a novel and important contribution to understanding the values and cultural phenomena in the contempo rary world.