Today, death is being reconceptualised around the world as heritage, replete with material markers and intangible performances. These heritages of death are personal, national and international. They are vernacular as well as official, sanctioned as well as alternative. This book brings together more than twenty international scholars to consider the heritage of death from spatial, political, religious, economic, cultural, aesthetic and emotive aspects. It showcases different attitudes and phases of death and their relationship to heritage through ethnographically informed case studies to illustrate both general patterns and local and national variations. Through analyses of material expressions and social practices of grief, mourning and remembrance, this book shows not only what death means in contemporary societies, but also how individuals, groups and nations act towards death.

In this textbook we see heritage in action in indigenous and vernacular communities, in urban development and regeneration schemes, in expressions of community, in acts of nostalgia and memorialization and counteracts of forgetting, in museums and other spaces of representation, in tourism, in the offices of those making public policy, and in the politics of identity and claims toward cultural property. Whether renowned or local, tangible or intangible, the entire heritage enterprise, at whatever scale, is by now inextricably embedded in "value". The global context requires a sanguine approach to heritage in which the so-called critical stance is not just theorized in a rarefied sphere of scholarly lexical gymnastics, but practically engaged and seen to be doing things in the world.

This volume is based on the recognition that heritage is popular and popular culture is now readily transformed into heritage whose meanings and myths reshape social life and political and economic realities as well as re-make “tradition.” The papers in this volume consider: What does popular heritage look like? To whom does it speak? Is it active in dissolving class and cultural boundaries or just in reproducing new ones? How do societies manage a heritage that is fluid, immediate and that straddles extremes of serious conflict and hedonistic frivolity? When/under what circumstances is the creation and expression of new cultural forms – popular culture – capable of being transformed into heritage?.

This volume explores China's cultural heritage ideology and policies from three interrelated perspectives: the State and World Heritage tourism; cultural heritage tourism at undesignated sites, and the cultural politics of museums and collections. Something of a cultural heritage designation craze is happening in China. This is new within even the last five to ten years. Officials at many levels now see heritage preservation as a means for commoditizing their regions. They are devoting new resources and attention to national and international heritage designations. Thus, addressing cultural heritage politics in a nation dedicated to designation is an important project, particularly in the context of a rapidly growing economy. This volume is also important because it addresses a very wide range of cultural heritage, providing an excellent sample of case studies: historic vernacular urban environments, ethnic tourism, scenic tourism, pilgrimage as tourism, tourism and economic development, museums, border heritage, underwater remains, and the actual governance and management of the sites. This volume is an outstanding introduction to cultural heritage issues in China while contributing to Chinese studies for those with greater knowledge of the area.

This volume is based on the recognition that heritage is popular and popular culture is now readily transformed into heritage whose meanings and myths reshape social life and political and economic realities as well as re-make "tradition." The papers in this volume consider: What does popular heritage look like? To whom does it speak? Is it active in dissolving class and cultural boundaries or just in reproducing new ones? How do societies manage a heritage that is fluid, immediate and that straddles extremes of serious conflict and hedonistic frivolity? When/under what circumstances is the creation and expression of new cultural forms - popular culture - capable of being transformed into heritage?.

This volume explores China's cultural heritage ideology and policies from three interrelated perspectives: the State and World Heritage tourism; cultural heritage tourism at undesignated sites, and the cultural politics of museums and collections. Something of a cultural heritage designation craze is happening in China. This is new within even the last five to ten years. Officials at many levels now see heritage preservation as a means for commoditizing their regions. They are devoting new resources and attention to national and international heritage designations. Thus, addressing cultural heritage politics in a nation dedicated to designation is an important project, particularly in the context of a rapidly growing economy. This volume is also important because it addresses a very wide range of cultural heritage, providing an excellent sample of case studies: historic vernacular urban environments, ethnic tourism, scenic tourism, pilgrimage as tourism, tourism and economic development, museums, border heritage, underwater remains, and the actual governance and management of the sites. This volume is an outstanding introduction to cultural heritage issues in China while contributing to Chinese studies for those with greater knowledge of the area.

The origins and development of civilization are vital components to the understanding of the cultural processes that create human societies. Comparing and contrasting the evolutionary sequences from different civilizations is one approach to discovering their unique development. One area for comparison is in the Central Andes where several societies remained in isolation without a written language. As a direct result, the only resource to understand these societies is their material artifacts. In this second volume, the focus is on the art and landscape remains and what they uncover about societies of the Central Andes region. The ancient art and landscape, revealing the range and richness of the societies of the area significantly shaped the development of Andean archaeology. This work includes discussions on: - pottery and textiles; - iconography and symbols; - ideology; - geoglyphs and rock art. This volume will be of interest to Andean archaeologists, cultural and historical anthropologists, material archaeologists and Latin American historians.

Cultural heritage is material - tangible and intangible - that signifies a culture's history or legacy. It has become a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. But who defines what is to be preserved and what is to be erased? As cultural heritage becomes increasingly significant across the world, the number of issues for critical analysis and, hopefully, mediation, arise. The issue stems from various groups: religious, ethnic, national, political, and others come together to claim, appropriate, use, exclude, or erase markers and manifestations of their own and others' cultural heritage as a means for asserting, defending, or denying critical claims to power, land, and legitimacy. Can cultural heritage be well managed and promoted while at the same time kept within parameters so as to diminish contestation? The cases herein rage from Greece, Spain, Egypt, the UK, Syria, Zimbabwe, Italy, the Balkans, Benin, and Central America.

Archaeological research has long focused on studying tangible artifacts to build a picture of the cultures it examines. Equally important to understanding a culture, however, are the intangible elements that become part of its heritage. In 2003, UNESCO adopted a convention specifically to protect intangible heritage, including the following: oral traditions and expressions, including language; performing arts (such as traditional music, dance, and theater); social practices, rituals, and festive events; knowledge and practices concerning nature and the universe; and traditional craftsmanship. Since this convention was adopted, scholars and preservationists have struggled with how to best approach intangible heritage. This volume specifically focuses on embodied intangible heritage, or the human body as a vehicle for memory, movement, and sound. The contributors to this work examine ritual and artistic movement, theater, music, oral literature, as well as the role of the internet in cultural transmission. Globalization and particularly the internet, has a complex effect on the transmission of intangible heritage: while music, dance, and other expressions are now shared easily, the performances often lack context and may be shared with a group that does not fully understand what they are seeing or hearing. This volume draws on case studies from around the world to examine the problems and possibilities of implementing the new UNESCO convention. The findings in this volume will be vital to both professionals and academics in anthropology, archaeology, history, museum studies, architecture, and anyone else who deals with issues of cultural heritage and preservation.

Archaeological research has long focused on studying tangible artifacts to build a picture of the cultures it examines. Equally important to understanding a culture, however, are the intangible elements that become part of its heritage. In 2003, UNESCO adopted a convention specifically to protect intangible heritage, including the following: oral traditions and expressions, including language; performing arts (such as traditional music, dance, and theater); social practices, rituals, and festive events; knowledge and practices concerning nature and the universe; and traditional craftsmanship.

Since this convention was adopted, scholars and preservationists have struggled with how to best approach intangible heritage. This volume specifically focuses on embodied intangible heritage, or the human body as a vehicle for memory, movement, and sound. The contributors to this work examine ritual and artistic movement, theater, music, oral literature, as well as the role of the internet in cultural transmission. Globalization and particularly the internet, has a complex effect on the transmission of intangible heritage: while music, dance, and other expressions are now shared easily, the performances often lack context and may be shared with a group that does not fully understand what they are seeing or hearing.

This volume draws on case studies from around the world to examine the problems and possibilities of implementing the new UNESCO convention. The findings in this volume will be vital to both professionals and academics in anthropology, archaeology, history, museum studies, architecture, and anyone else who deals with issues of cultural heritage and preservation.

In today s world, there seems to be no corner of the world that has not been affected by globalization for good and for bad. While the world becomes more hegemonized socially and culturally, local communities are fighting to preserve their way of life as part of their heritage. Travel and cultural institutions use this uniqueness to promote travel and tourism; and while this brings in revenue and exposure, cultural heritage sites that were preserved by virtue of their isolation are now being severely damaged and even destroyed. At the same time, there is a growing awareness that while this unique heritage is used to define a community, society or nation, it also can be a basis for conflict.

The volume addresses a deeply political aspect of heritage preservation and management as it relates to human rights. Social and community advocates assert that heritage is necessary for the articulation and preservation of cultural identity. The display of heritage monuments and performance can be a strategy for asserting minority identity in the face of majority pressure as well as a tool for resistance and the expression of difference.

Conversely, the erasure of cultural expressions such as buildings, monuments, language, religion, and social practices is a powerful tool in warfare and political regulation. In the assault on human lives and political autonomy, the cultural history and values of a community are also attacked, destroying not only individuals but the very fabric of society.

Is there a universal right to the free expression and preservation of cultural heritage, and if so, where is that right articulated and can it be protected? How is the notion of heritage used variously to unite and divide communities? Who defines cultural heritage and who should control stewardship and the benefits of cultural heritage?

Cultural Heritage and Human Rights, the first volume in the Cultural Heritage in a Globalized World series, use these issues and questions to contemplate cultural heritage and human rights. The cases presented are world-wide with their implications presented on a global level. This interdisciplinary volume brings together contributors from such diverse fields as: history, culture studies, anthropology, urban and regional planning, archaeology, gender studies, landscape architecture, heritage and museum studies, political economy, and legal studies. It will be of interest to scholars and practitioners in fields that are affected by heritage, globalization and social/cultural studies.

"

The third volume in the Andean Archaeology series, this book focuses on the marked cultural differences between the northern and southern regions of the Central Andes, and considers the conditions under which these differences evolved, grew pronounced, and diminished. This book continues the dynamic, current problem-oriented approach to the field of Andean Archaeology that began with Andean Archaeology I and Andean Archaeology II. Combines up-to-date research, diverse theoretical platforms, and far-reaching interpretations to draw provocative and thoughtful conclusions.

The origins and development of civilization are vital components to the understanding of the cultural processes that create human societies. Comparing and contrasting the evolutionary sequences from different civilizations is one approach to discovering their unique development. One area for comparison is in the Central Andes where several societies remained in isolation without a written language. As a direct result, the only resource to understand these societies is their material artifacts.
In this second volume, the focus is on the art and landscape remains and what they uncover about societies of the Central Andes region. The ancient art and landscape, revealing the range and richness of the societies of the area significantly shaped the development of Andean archaeology. This work includes discussions on:

- pottery and textiles;
- iconography and symbols;
- ideology;
- geoglyphs and rock art.This volume will be of interest to Andean archaeologists, cultural and historical anthropologists, material archaeologists and Latin American historians.

Today, death is being reconceptualised around the world as heritage, replete with material markers and intangible performances. These heritages of death are personal, national and international. They are vernacular as well as official, sanctioned as well as alternative. This book brings together more than twenty international scholars to consider the heritage of death from spatial, political, religious, economic, cultural, aesthetic and emotive aspects. It showcases different attitudes and phases of death and their relationship to heritage through ethnographically informed case studies to illustrate both general patterns and local and national variations. Through analyses of material expressions and social practices of grief, mourning and remembrance, this book shows not only what death means in contemporary societies, but also how individuals, groups and nations act towards death.

In this textbook we see heritage in action in indigenous and vernacular communities, in urban development and regeneration schemes, in expressions of community, in acts of nostalgia and memorialization and counteracts of forgetting, in museums and other spaces of representation, in tourism, in the offices of those making public policy, and in the politics of identity and claims toward cultural property. Whether renowned or local, tangible or intangible, the entire heritage enterprise, at whatever scale, is by now inextricably embedded in "value". The global context requires a sanguine approach to heritage in which the so-called critical stance is not just theorized in a rarefied sphere of scholarly lexical gymnastics, but practically engaged and seen to be doing things in the world.

Cultural heritage is material - tangible and intangible - that signifies a culture's history or legacy. It has become a venue for contestation, ranging in scale from protesting to violently claimed and destroyed. But who defines what is to be preserved and what is to be erased? As cultural heritage becomes increasingly significant across the world, the number of issues for critical analysis and, hopefully, mediation, arise. The issue stems from various groups: religious, ethnic, national, political, and others come together to claim, appropriate, use, exclude, or erase markers and manifestations of their own and others' cultural heritage as a means for asserting, defending, or denying critical claims to power, land, and legitimacy. Can cultural heritage be well managed and promoted while at the same time kept within parameters so as to diminish contestation? The cases herein rage from Greece, Spain, Egypt, the UK, Syria, Zimbabwe, Italy, the Balkans, Benin, and Central America.

Study of the origin and development of civilization is of unequaled importance for understanding the cultural processes that create human societies. Is cultural evolution directional and regular across human societies and history, or is it opportunistic and capricious? Do apparent regularities come from the way inves tigators construct and manage knowledge, or are they the result of real constraints on and variations in the actual processes? Can such questions even be answered? We believe so, but not easily. By comparing evolutionary sequences from different world civilizations scholars can judge degrees of similarity and difference and then attempt explanation. Of course, we must be careful to assess the influence that societies of the ancient world had on one another (the issue of pristine versus non-pristine cultural devel opment: see discussion in Fried 1967; Price 1978). The Central Andes were the locus of the only societies to achieve pristine civilization in the southern hemi sphere and only in the Central Andes did non-literate (non-written language) civ ilization develop. It seems clear that Central Andean civilization was independent on any graph of archaic culture change. Scholars have often expressed appreciation of the research opportunities offered by the Central Andes as a testing ground for the study of cultural evolu tion (see, e. g. , Carneiro 1970; Ford and Willey 1949: 5; Kosok 1965: 1-14; Lanning 1967: 2-5).

The third volume in the Andean Archaeology series, this book focuses on the marked cultural differences between the northern and southern regions of the Central Andes, and considers the conditions under which these differences evolved, grew pronounced, and diminished. This book continues the dynamic, current problem-oriented approach to the field of Andean Archaeology that began with Andean Archaeology I and Andean Archaeology II. Combines up-to-date research, diverse theoretical platforms, and far-reaching interpretations to draw provocative and thoughtful conclusions.

Study of the origin and development of civilization is of unequaled importance for understanding the cultural processes that create human societies. Is cultural evolution directional and regular across human societies and history, or is it opportunistic and capricious? Do apparent regularities come from the way inves tigators construct and manage knowledge, or are they the result of real constraints on and variations in the actual processes? Can such questions even be answered? We believe so, but not easily. By comparing evolutionary sequences from different world civilizations scholars can judge degrees of similarity and difference and then attempt explanation. Of course, we must be careful to assess the influence that societies of the ancient world had on one another (the issue of pristine versus non-pristine cultural devel opment: see discussion in Fried 1967; Price 1978). The Central Andes were the locus of the only societies to achieve pristine civilization in the southern hemi sphere and only in the Central Andes did non-literate (non-written language) civ ilization develop. It seems clear that Central Andean civilization was independent on any graph of archaic culture change. Scholars have often expressed appreciation of the research opportunities offered by the Central Andes as a testing ground for the study of cultural evolu tion (see, e. g., Carneiro 1970; Ford and Willey 1949: 5; Kosok 1965: 1-14; Lanning 1967: 2-5)."

Is there a universal right to the free expression and preservation of cultural heritage, and if so, where is that right articulated and how can it be protected? No corner of today 's world has escaped the effects of globalization for better or worse. This volume addresses a deeply political aspect of heritage preservation and management as it relates to human rights.