Global Urban Development Problematizing Urban Indigenous Heritage in Settler-Society Countries : Australia and New Zealand (original) (raw)
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Space and Culture, 2013
Western cities are becoming increasingly culturally diverse through the intersection of processes such as international migration and the political resurgence of Indigenous peoples. The challenge remains, however, to shift from physical copresence to equal rights to the city. This article explores this challenge in an empirical case study of Aboriginal participation in plans for urban development on the fringe of Sydney, Australia’s largest city. The findings from this research highlight the limits of official attempts at recognition that focus on a narrow definition of culture to the detriment of economic and political equity. It provides empirical support for a reconceptualization of recognition to incorporate redistribution in order to redress historical marginalization and dispossession that currently limit participation in the urban polity for diverse groups.
The practice of cultural heritage management tends to emphasise tangible rather than intangible values. In Australian urban contexts, Aboriginal heritage management faces a particular problem of recognition for largely intangible cultural values and traditions amidst the overwhelming physical presence of a cityscape superimposed upon the prior Aboriginal cultural landscape. In addition, public and official perceptions often relegate authentic Aboriginal culture to a stereotypical 'outback' and exclude it from their vision of the city. Two examples from the city of Adelaide illustrate this problem. These case studies also refer to the ongoing process of seeking recognition for the continuing existence of the cultural identity and heritage of the Kaurna Aboriginal people by Government, planners and developers. It is argued that authentic Aboriginal heritage and culture has survived and continues to be an essential component of the cultural landscape and identity of Australian cities.
Santander Art and Culture Law Review, 2017
This article demonstrates that the current international cultural heritage protection framework, particularly in relation to the World Heritage List, provides an insufficient legal framework within which to protect Indigenous heritage, both tangible and intangible. This inadequacy is largely attributed to the incompatibility of "cultural heritage" with "Indigenous heritage". An analysis of two dual-listed World Heritage sites-Uluru-Kata Tjuta National Park and Tongariro National Park-reveals that their listing results in an international cultural heritage protection paradigm that is overly bureaucratized and endorses a European colonial State-centric perspective. It thus not only fails to adequately account for Indigenous understandings of cultural heritage, but provides protection that is, at best, piecemeal and inconsistent with the 1976 International Covenant on Economic, Social and Cultural Rights and the 2007 United DEBUTS * A Lama Lama and Binthi Warra woman from Cooktown, Cape York in Far North Queensland, Australia, Marijke Bassani graduated with a combined Bachelor of Laws and Bachelor of Politics and Government from Griffith University in 2013. Marijke completed a Master of Laws specializing in International Law at the University of New South Wales (UNSW) in February 2017. She has been awarded a host of scholarships and awards, most recently receiving the Masters Excellence Award at UNSW. Marijke has practiced as a Solicitor in Commercial Litigation, Insurance, Personal and Property Liability and Native Title. Marijke aspires to continue to practice law while pursuing an academic career in International Law.
Archaeologies: Journal of the World Archaeological Congress 10 (2), 2014
Resumen: En el estado de Victoria, la gestión del patrimonio cultural ha sido diseñada para que los arqueólogos y las comunidades aborígenes estén sujetos a la lógica del beneficio. En este artículo, se argumenta que esta orientación económica desvía los arqueólogos de las dimensiones sociales y políticas de su trabajo; dimensiones que, sin embargo, son más relevante para las poblaciones indígenas. Así, esta lógica mina la posible aparición de movimientos de protesta. Sugiero que la arqueología de Victoria tiende a reducir la gestión del patrimonio a una industria, vista como rentable por y para las comunidades aborígenes, dándoles la ilusión de tener la autoridad y una responsabilidad real, obtenida irónicamente por la destrucción de su propio patrimonio. Este proceso de mercantilización en respecto a la relación del patrimonio se hizo a cambio de una compensación económica, presentada como la clave para la emancipación. Aquí intento demostrar que esta idea de inspiración neoliberal es, en realidad, perjudicial para los aborígenes australianos.
Historic Environment Volume 24, 3: 19-27, 2012
In the last decade the number of colonial period archaeological sites conserved and displayed in situ in Australia and New Zealand has grown significantly. However, there has been little critical review or evaluation of this form of conservation, or of how these sites are perceived or valued by communities. This paper discusses the results of an online survey, distributed to a range of heritage related interest groups, organisations and institutions that explored people's opinions about these sites and their perceptions of what they learned, felt and experienced when visiting them. Analyses of the results of the survey suggest that the materiality of these archaeological remains, combined with perceptions of their authenticity, provide an embodied experience of place-based memory: an experience that grounds narratives of the past and cultural identity in a specific locality. This experience is perhaps made more distinctive by encountering these remains or displays in contemporary urban environments, often in non-museum contexts, where visitors feel free to experience the remains on their own terms.
The HUL and the Australian Burra Charter - some implications for local heritage practices
The Historic Environment, 2017
This paper considers the experiences of engagement with the UNESCO Recommendation on the Historic Urban Landscape (HUL) in the City of Ballarat in relation to the practices established by the Australia ICOMOS Charter for Places of Cultural Significance, (The Burra Charter). Examining the ways in which Australian local heritage practices have been shaped by the Burra Charter allows some of the complementarities and differences of HUL to be explored - for cities, for the ways in which current and future communities respond to change, and for localising heritage practices.
Is Our Heritage Falling Through the Gaps?
Asylum Journal, 2023
When it comes to an urban environment, the first things that often come to mind are the buildings, structures and spaces that surround us and have meaning for us. In Aotearoa New Zealand, we also have explicitly significant buildings and structures that we consider part of our heritage, despite being relatively young compared to many other nations. The country’s cultural heritage sites, buildings and objects are treasures of distinctive value. They can be roughly divided into four overlapping categories: archaeological sites, historic buildings and structures, places of significance to Māori, and cultural landscapes. All ethnic groups residing in Aotearoa New Zealand have contributed to the country’s cultural heritage, and “the result is an evolving mix of Polynesian, European, and also Asian, ways of seeing and doing, making each new generation of New Zealanders slightly different from the previous one and yet intimately linked to it.” These heritage sites and buildings are part of our urban and rural environment, and are assets with distinctive value and meaning to both Māori and Pākehā.
The Constitution and Mechanics of the 'Scales' of Heritage: Sociopolitical Dimensions
2005
This paper discusses the constitution and mechanics of the 'scales' of heritage: local heritage, national heritage and World Heritage, and draws attention to the differences between the ways in which these scales relate to one another in theory and in practice. A case study from Australia is used to illustrate the tension and interaction between the three heritage scales. Particular emphasis is given to how certain ideas drawn from postcolonial thought and theories of globalisation can help archaeologists and heritage managers to understand better these complex interactions, and to how this knowledge can contribute to theorising archaeological heritage management.
ERA-Humanities and Creative Arts, 2006
Comparative study of the conservation policies or practices in different places is certainly a useful means of achieving a better approach to the conservation of the built cultural heritage in urban areas. In spite of the abundant literature in this field, it appears that the cultural dimensions of the issues have always been neglected. With this background, the origins of this study lie in two sets of ideas. First, protection of built heritage is a people-centred exercise so it is largely influenced by the culture of the community. Second, the effort to transfer heritage protection ideologies from the West to the East (or vice versa) may be in vain because of the pre-existing perspectives of people or the cultural impasse. A comparative study of the policies for the protection of the built heritage in Hong Kong and Queensland was thus conducted. The two centres selected for study are a representative sample because they experienced colonial regime by the same sovereignty while they are dominated respectively by Eastern and Western cultures.