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Presenting an image of the built environment of migration as one
shaped by the ongoing flows of people, ideas, objects and money
that circulate through migration corridors, the author proposes
that houses and other structures built by migrants in their home
villages in China over the period 1840-1940 should be seen as
crystallisations of the labour, aspirations and longings enacted
and experienced by their builders while overseas. Demonstrating
that the material world of the migrant is distributed across
transnational space, the book calls for an approach to the heritage
of migration that is similarly expansive. It proposes and
illustrates new methods and strategies for heritage practice. The
Heritage Corridor is a book for scholars and students in the fields
of critical heritage studies, migration studies and Chinese
diasporic mobilities. It is designed to be accessible to heritage
practitioners, readers with an interest in the material worlds of
migration, past and present, and to all those with an interest in
the 'archaeology' of transnational migration.
The claim that heritage practice in Asia is Eurocentric may be
well-founded, but the view that local people in Asia need to be
educated by heritage practitioners and governments to properly
conserve their heritage distracts from the responsibility of
educating oneself about the local-popular beliefs and practices
which constitute the bedrock of most people's engagement with the
material past. Written by an archaeologist who has long had one
foot in the field of heritage practice and another in the academic
camp of archaeology and heritage studies, Counterheritage is at
once a forthright critique of current heritage practice in the
Asian arena and a contribution to this project of self-education.
Popular religion in Asia - including popular Buddhism and Islam,
folk Catholicism, and Chinese deity cults - has a constituency that
accounts for a majority of Asia's population, making its exclusion
from heritage processes an issue of social justice, but more
pragmatically it explains why many heritage conservation programs
fail to gain local traction. This book describes how the tenets of
popular religion affect building and renovation practices and
describes how modernist attempts to suppress popular religion in
Asia in the early and mid-twentieth century impacted religious
'heritage.' Author Denis Byrne argues that the campaign by
archaeologists and heritage professionals against the private
collecting and 'looting' of antiquities in Asia largely ignores the
regimes of value which heritage discourse has helped erect and into
which collectors and local diggers play. Focussing on the
Philippines, Thailand, and Taiwan but also referencing China and
other parts of Southeast Asia, richly detailed portraits are
provided of the way people live with 'old things' and are affected
by them. Narratives of the author's fieldwork are woven into
arguments built upon an extensive and penetrating reading of the
historical and anthropological literature. The critical stance
embodied in the title 'counterheritage' is balanced by the optimism
of the book's vision of a different practice of heritage,
advocating a view of heritage objects as vibrant, agentic things
enfolded in social practice rather than as inert and passive
surfaces subject to conservation.
The claim that heritage practice in Asia is Eurocentric may be
well-founded, but the view that local people in Asia need to be
educated by heritage practitioners and governments to properly
conserve their heritage distracts from the responsibility of
educating oneself about the local-popular beliefs and practices
which constitute the bedrock of most people's engagement with the
material past. Written by an archaeologist who has long had one
foot in the field of heritage practice and another in the academic
camp of archaeology and heritage studies, Counterheritage is at
once a forthright critique of current heritage practice in the
Asian arena and a contribution to this project of self-education.
Popular religion in Asia - including popular Buddhism and Islam,
folk Catholicism, and Chinese deity cults - has a constituency that
accounts for a majority of Asia's population, making its exclusion
from heritage processes an issue of social justice, but more
pragmatically it explains why many heritage conservation programs
fail to gain local traction. This book describes how the tenets of
popular religion affect building and renovation practices and
describes how modernist attempts to suppress popular religion in
Asia in the early and mid-twentieth century impacted religious
'heritage.' Author Denis Byrne argues that the campaign by
archaeologists and heritage professionals against the private
collecting and 'looting' of antiquities in Asia largely ignores the
regimes of value which heritage discourse has helped erect and into
which collectors and local diggers play. Focussing on the
Philippines, Thailand, and Taiwan but also referencing China and
other parts of Southeast Asia, richly detailed portraits are
provided of the way people live with 'old things' and are affected
by them. Narratives of the author's fieldwork are woven into
arguments built upon an extensive and penetrating reading of the
historical and anthropological literature. The critical stance
embodied in the title 'counterheritage' is balanced by the optimism
of the book's vision of a different practice of heritage,
advocating a view of heritage objects as vibrant, agentic things
enfolded in social practice rather than as inert and passive
surfaces subject to conservation.
Written as a travelogue, Surface Collection: Archaeological Travels
in Southeast Asia tackles the most pressing issues of
cultural-heritage management in an engaging and accessible way. In
each chapter the author makes the past relevant to the present
through his encounters with archaeological sites. While the book's
anecdotes are associated primarily with Thailand and Indonesia-from
a decaying National Museum in Manila, to the search for traces of
the thousands of Communists who were killed after an attempted coup
in Bali, to the discovery of a bottle of perfume found among the
personal effects of Indonesian ex-president Sukarno-they have broad
international interest because of the issues they raise. These
archaeological stories, again and again, remind us what history
both remembers and conceals.
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Nadine Gordimer
Paperback
(2)
R398
R330
Discovery Miles 3 300
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