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Books on the topic 'Heritage Authenticity'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Weiler, Katharina, and Niels Gutschow, eds. Authenticity in Architectural Heritage Conservation. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-30523-3.

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2

The divine authenticity of Scripture: Retrieving an evangelical heritage. Downers Grove, Ill: IVP Academic, 2008.

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3

Nara Conference on Authenticity in Relation to the World Heritage Convention (1994 Nara, Japan). Nara Conference on Authenticity in Relation to the World Heritage Convention: Proceedings, Nara, Japan, 1-6 November, 1994. Trondheim, Norway: Tapir Publishers, 1995.

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4

International Council on Monuments and Sites. U.S. Committee. and Getty Conservation Institute, eds. Proceedings of the Interamerican Symposium on Authenticity in the Conservation and Management of the Cultural Heritage of the Americas: San Antonio, Texas, March, 1996. Washington, DC: US/ICOMOS, 1996.

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5

Walsh, Bernadine M. Ritual reality? - indigenous participation and its role in cultural sustainability and authenticity in a tourismproduct: A socio-cultural analysis of Maori cultural heritage tourism operation in New Zealand. [Guildford]: [University of Surrey], 1994.

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6

Chhabra, Deepak, ed. Authenticity and Authentication of Heritage. Routledge, 2021. http://dx.doi.org/10.4324/9781003130253.

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7

Mock, Steven J. Mapping Authenticity. Edited by Angela M. Labrador and Neil Asher Silberman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190676315.013.15.

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Debates in the study of public heritage are rooted in the field’s inherently interdisciplinary nature. Heritage is about both the past and the present; about tangible objects and intangible myths; about individuals, groups, institutions, and nations. Cutting through these challenges requires approaching heritage as the emergent product of dense interaction between diverse systems that operate on multiple levels of analysis. This chapter explores the utility of a method known as Cognitive-Affective Mapping, capable of tracking the interaction between tangible and intangible elements of the past and present where they must, by necessity, meet on common ground: as emotionally loaded representations in the human mind. Drawing from the examples of Switzerland and Israel, we examine how such a method can be used both to explain the authenticity of a given object to a national heritage, and to illuminate the emotional significance of this property in situations of inter-group conflict.

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8

Authentic Reconstruction: Authenticity, Architecture and the Built Heritage. Bloomsbury Academic, 2017.

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9

Kopec, Dak, and AnnaMarie Bliss. Place Meaning and Attachment: Authenticity, Heritage and Preservation. Taylor & Francis Group, 2020.

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10

Kopec, Dak, and AnnaMarie Bliss. Place Meaning and Attachment: Authenticity, Heritage and Preservation. Taylor & Francis Group, 2020.

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11

Kopec, Dak, and AnnaMarie Bliss. Place Meaning and Attachment: Authenticity, Heritage and Preservation. Taylor & Francis Group, 2020.

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12

Song, Jiewon. Global Tokyo: Heritage, Urban Redevelopment and the Transformation of Authenticity. Palgrave Macmillan, 2020.

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13

Bégin, Camille. An American Culinary Heritage? University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040252.003.0005.

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This chapter focuses on how the construction of Mexican food as southwestern heritage taste in the 1930s paradoxically participated in affirming the American identity of the region. The exploration of the links between tasting place and tasting race in the Southwest details how the construction of sensory racial authenticity intertwined with economic exchanges. The commodification of Mexican food as the region's culinary heritage spurred the development of practices of sensory sightseeing that participated in the making of the modern identity and wealth of the region, while curtailing Spanish speakers' participation in it as it confined them to the past and lumped together populations with vastly different immigration, social, and political histories.

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14

Authenticity in Architectural Heritage Conservation: Discourses, Opinions, Experiences in Europe, South and East Asia. Springer, 2016.

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15

Kidd, Jenny. Public Heritage and the Promise of the Digital. Edited by Angela M. Labrador and Neil Asher Silberman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190676315.013.9.

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The “promise” of the digital has been a democratization of the notion of heritage, and a disruption of ideas about ownership, authorship, and authenticity that might have seemed more straightforward in the recent past. This chapter overviews the possibilities brought about by these developments before introducing a series of ethical questions that they bring sharply into focus for museum and heritage practitioners. It appraises three practices which exemplify this conflicted terrain and demonstrate the issues at stake: heritage institutions’ uses of social media, crowd-based methods, and immersive mobile encounters. The chapter concludes that reflexivity is fast becoming a core professional competency for those working in digital heritage contexts.

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16

Christoforidis, Michael. Finding a Spanish Voice for Carmen. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195384567.003.0008.

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In Chapter 7, the focus returns to Spain, where Sevillian opera singer Elena Fons built on her own local heritage to create a new authenticity as Carmen, applauded throughout the Latin world. The influence of verismo in tandem with the acceptance of Carmen in Spain was to have a significant impact on Spanish composers searching for a national operatic voice, their new lyric works leading to comparison with and ambivalence toward Bizet’s opera. The chapter ends with a case study of Maria Gay, the internationally renowned Catalan opera singer who created a reading of Carmen that was both modern and Spanish, defining it as a verismo role while critically engaging with the layers of Hispanic stereotype it had accrued.

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17

Wu, Ka-ming. Narrative Battle. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039881.003.0003.

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This chapter examines how Xiaocheng Folk Art Village in Yan'an was transformed into a container of tradition and the practice of paper-cutting into an intangible cultural heritage. It first considers the origin narrative of Xiaocheng Folk Art Village before discussing how China's urban intellectuals in the fields of folklore, religious studies, and anthropology have sought to re-understand the meanings of their work in the broader national and international framework. It then explains how Xiaocheng Folk Art Village emerged as a site of local, national, and international interests, with particular emphasis on the birth of creative rural subjects, reconfigured domestic relations, and a new public life in the village. It also describes the village's democratic struggles over folk art and concludes with an analysis of the politics of cultural authenticity and the invention of tradition in the broader context of intense urbanization and agrarian crisis in China. The chapter argues that heritage making in China is a process of “narrative battle” in which various actors construct differentiated meanings of history and tradition against the official party-state narrative.

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18

Hafez, Mohammed M. Apologia for Suicide. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190656485.003.0007.

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Suicide attacks have become a conventional tactic in the arsenal of militant Islamists. Yet suicide is strictly prohibited in the Islamic heritage. Radical Salafists have succeeded in framing suicide attacks as religiously permissible, indeed venerable, by elevating human intentionality above textual forms of authority, and by euphemistically labeling such acts as martyrdom. They have also inferred a normative paradigm from Islam’s formative generations, pointing to examples of excessive risk-taking by the Prophet’s companions. In making these rationalizations, Salafist jihadists have cast aside their strict constructionist ethos and unveiled figurative meanings (ta’wil) in original verses and traditions to permit acts of self-immolation. In other words, in seeking to affirm their religious authenticity, they have violated their Salafist methodology. This methodological slippage has permitted other interpretive innovations, such as the permissibility of killing civilians and coreligionists in the course of justified warfare.

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19

Cannady, Kimberly. Echoes of the Colonial Past in Discourse on North Atlantic Popular Music. Edited by Fabian Holt and Antti-Ville Kärjä. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190603908.013.11.

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This chapter brings a postcolonial perspective into the study of popular music in Iceland and the North Atlantic. The argument is that the fascination with Icelandic culture and nature, in which popular music plays a key role, evolves from a sense of “discovery” in the 1980s in Anglophone media that echoes a longer colonial history. The fascination with the present is grounded in the familiar myth of an isolated culture and nature untouched by modernity. Iceland’s authenticity is thus inseparable from the country’s mythical status as a deep freeze for Old Norse heritage and its location at the margins of Scandinavian modernity. The argument is demonstrated through analysis of the “discovery” motif in international media and in Icelandic record shops, festivals, and tourism marketing. The analysis opens up for a more nuanced understanding of the North Atlantic, looking beyond late twentieth-century dichotomies.

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20

Long, Lucy M. Culinary Tourism. Edited by Jeffrey M. Pilcher. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199729937.013.0022.

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A product of both world history and contemporary mass culture, culinary tourism is a scholarly field of study that is emerging as an important part of the tourism industry. Also known as gastronomic tourism, tasting tourism, and simply food tourism, culinary tourism refers to adventurous eating, eating out of curiosity, exploring other cultures through food, intentionally participating in the foodways of an Other, and the development of food as a tourist destination and attraction. In culinary tourism, the primary motivation for travel is to experience a specific food. Culinary tourism parallels the globalization of food production and consumption and reflects issues inherent in tourism. It has the potential to address some of the controversial issues in tourism in general, such as questions of authenticity, commodification of tradition, identity construction, intellectual property and intangible heritage, as well as the ecological, economic, and cultural sustainability of food cultures in response to tourism.

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21

Graves-Brown, Paul, Rodney Harrison, and Angela Piccini, eds. The Oxford Handbook of the Archaeology of the Contemporary World. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199602001.001.0001.

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This book surveys an archaeology “in and of the present.” It investigates the challenges and pitfalls of an archaeology of the contemporary world as well as the methodologies for doing it. It consists of a collection of chapters in which authors from within and outside of archaeology reflect on cross-disciplinary concerns. Contributors discuss topics ranging from scale and time to ruins, memory, authenticity, sectarianism, heritage, modernism, and disaster. To extend and complicate the interdisciplinary overviews and archaeological thematics, the book presents in-depth case studies on mobilities, space and place; media and mutabilities; and things and connectivities. Three contributors?representing disciplinary interests in archaeology, geography and photography?produce photo essays in which they reflect on some of the central themes in an archaeology of the contemporary world. The book pursues questions of materiality that appear to owe much to Walter Benjamin's unfinished Arcades Project (2002), a distinctively spatial exploration of the ruins and debris of the arcades of Paris. It also looks at spectacular events as sites of material intensity, including protests and riots, sporting mega-events, and festivals.

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22

Sutcliffe-Braithwaite, Florence. Class, Politics, and the Decline of Deference in England, 1968-2000. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812579.001.0001.

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This book examines class identities and politics in late twentieth-century England. Class remained important to ‘ordinary’ people’s identities and their narratives about social change in this period, but in changing ways. Using self-narratives drawn from a wide range of sources, the book shows that many people felt that once-clear class boundaries had blurred since 1945. By the end of the period, ‘working-class’ was often seen as a historical identity, related to background and heritage. The middle classes became more heterogeneous, and class snobberies ‘went underground’, as people from all backgrounds began to assert the importance of authenticity, individuality, and ordinariness. The book argues that it is more useful to understand the cultural changes of these years through the lens of the decline of deference, which transformed people’s attitudes towards class, and towards politics. The final two chapters examine the claim that Thatcher and New Labour wrote class out of politics. This simple—and highly political—narrative misses important points of distinction. Thatcher was driven by political ideology and necessity to dismiss the importance of class, while the New Labour project was good at listening to voters—particularly swing voters in marginal seats—and echoing back what they were increasingly saying about the blurring of class lines and the importance of ordinariness. But this did not add up to an abandonment of a majoritarian project, as New Labour reoriented socialism to emphasize using collective action to empower the individual.

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23

Carpenedo, Manoela. Becoming Jewish, Believing in Jesus. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190086923.001.0001.

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This book investigates a growing religious movement fusing beliefs and rituals deriving from Charismatic Evangelicalism and Judaism. Unlike analogous phenomena found in the West, such as Messianic Judaism (where Jewish-born people identify as believers in Jesus) or Christian Zionism (Evangelicals who emphasize the role of the Jews living in Israel by embracing Zionist activism), it addresses a different dimension of this trend emerging from the Global South. Based on an ethnography conducted during 2013–2015 within a religious community in Brazil, this book explains why former Charismatic Evangelicals (with no Jewish background) are adopting Jewish tenets and lifestyles. Focusing particularly on women’s conversion narratives, it investigates the reasons why Brazilian Charismatic Evangelicals are embracing rules derived from Orthodox Judaism, such as strict dress codes, eating kosher food, and observing menstrual taboos, while believing in Jesus as the Messiah. The analysis indicates that Judaizing Evangelical communities should be understood as a revival seeking to restore Christianity. The incorporation of Jewish elements aims to rebuild the authenticity of Christianity while distinguishing them from Charismatic Evangelicalism and its perceived scriptural inaccuracy, moral permissiveness, and materialism. This revival also involves recovering a collective past. References to a hidden Jewish heritage and a “return” to Judaism are mobilized for justifying strict adherence to Jewish practices. Drawing upon a sociocultural analysis, this study examines the historical, theological, religious, and subjective reasons behind this emerging Judaizing trend in Charismatic Evangelicalism. This book also engages with the literature of religious conversion, cultural change, and debates examining religious hybridization processes.

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