Interfaces Among Placemaking and Cultural Landscapes: Review and Appraisal

Singh, Rana P. B.; Niglio, Olimpia; Rana, Pravin S.

doi:10.1007/978-981-19-6274-5_1

Cited by 5 publications

(3 citation statements)

References 23 publications

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“…It is agreed that there are very few cities that are as significant to Hindu culture as Varanasi (Varma, 2010). This has motivated the identification of the city as the benchmark of Indian culture and tradition, leading to it being declared one of the most significant heritage cities of India (Singh, 2011, 2015). Rather than following smart parameters followed elsewhere and aligning to prescribed worlding practices (Roy, 2011), Varanasi attempted a focus on particular situated urbanisms (Roy, 2011) based on heritage-centric urban regeneration with the adoption of smart technologies and tools, thereby contextualizing the needs of the city and its citizens.…”

Section: Conceptual Frameworkmentioning

confidence: 99%

Varanasi—The Making of a Smart Heritage City

Das,

K. Chowdhary,

Mishra

et al. 2024

Environment and Urbanization ASIA

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One of the oldest cities in the world, Varanasi is home to more than one religion. It is an acclaimed centre of spirituality for Hindus and Buddhists while being equally sacred for Jains and Sikhs. The city is located along the river Ganga, which many believe is a celestial incarnation to grant salvation. Varanasi is a million-plus-population city; an increasingly important provincial metropolitan centre enshrined with the values of commerce, religion, ritual and tradition; and caught between the confluence and contestations of traditions and modernity. Since 2016, Varanasi has been incorporated under India’s Smart Cities Mission (SCM) to develop the city into a smart city with a strong focus on heritage and tourism. The present article is an attempt to trace the journey of the city that has developed as a palimpsest over centuries; it deliberates the contemporary urban landscape and maps out recent urban and infrastructure developments of the city and its concerns. This article also argues that Varanasi has focused on locally specific everyday urbanisms with heritage and culture and pivoted to making itself a Smart Heritage City.

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Section: Conceptual Frameworkmentioning

confidence: 99%

Varanasi—The Making of a Smart Heritage City

Das,

K. Chowdhary,

Mishra

et al. 2024

Environment and Urbanization ASIA

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“…(n.d.) and other significant interpretations of cultural landscape Sauer (1925), Sauer (1941) and the term Indian cultural landscape were analysed to explore the possible association of cultural layers to landscape. Thakur (2012), Singh (2011), Sinha (2011), Sinha (2009) The Indian scholars who contributed considerably to the study of Teyyam as a folk form includes veteran folklore researchers like C M S Chandera, M V Vishnu Namboothiri, K K N Kurup, Raghavan Payyanad (1999), Y V Kannan, etc. The collection of Teyyam songs by Chirakkal T Balakrishnan Nair (1979), Namboothiri (1997), Namboothiri (1990), Namboothiri (1981) marked a momentous contribution to Teyyam studies.…”

Section: Literature Reviewmentioning

confidence: 99%

Indigenous Knowledge for Sustainable Practices: Reflections on the Folkloric Forms of Teyyam and Tolu Bommalata

Reddy

2023

ShodhKosh J. Vis. Per. Arts

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The inclusion of culture as the fourth dimension of the sustainable development model projected by UCLG (2010) affirmed that heritage, knowledge, creativity, and aesthetics are essential grounds for developing a holistic vision towards sustainability. Folklore as a significant aspect of human cognition, way of life and world view not only demonstrates the complex layers of human existence through generations but also paves the way for a sustainable future through its cultural dimensions, social functions, and ecological lessons. The current research examines how two unrelated folkloric forms from distinct geographic regions emerge as exemplars of sustainable values embedded within the community. Focusing on the ritualistic performance of Teyyam from Kolathunadu and the folk-art form called Tolu Bommalata from Nimmalakunta region, it argues on the inextricable association of indigenous knowledge systems with its natural and cultural landscape thereby demonstrating the case of a sustainable model. A cultic practice prevalent in the cultural region of Kolathunadu, Teyyam advocates a strong association with the tribal culture of the land in terms of its environmental, social, and cultural values. Tolu Bommalata of Nimmalakunta region, renowned for its distinct cultural expression of storytelling and entertainment is a living folk tradition of shadow puppetry that combines the elements of performing as well as visual arts. The research through a qualitative perspective focuses on ethnographic methods backed by the documentation and analysis of the tangible aspects of folklore. Apart from the reflections on the cultural plurality of Indian folklore and crafts, the study reveals its co-existence with the landscape embodying the environmental, social, and cultural values thereby demonstrating a sustainable model in Indian folklore.

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“…Smith (2007, 162) proposes that archaeological practices are 'institutionalised as a technology of government' through CRM. Heritage management not only includes the touchable aspects of human activities supported by cultural materials conservation, but also the preservation and interpretation of the experience, thereby drawing from the additional discipline of museum and heritage studies (Dailoo 2008;Gezon 2006;Harrison 2008;Harrison and O'Donnell 2010;Howard 2003;Labadi and Long 2010;Lydon and Ireland 2005;Singh 2010;Smith, Messenger, and Soderland 2010;UNESCO 1972;West 2010a;World Heritage Center 2005). The interdisciplinary nature of CHM encompasses the fields of archaeology, sociology, heritage studies, cultural anthropology, psychology and political science.…”

Section: P R O F E S S I O N a L H E R I T A G E P R A C T I C Ementioning

confidence: 99%

Holding Space for Communities in Heritage Practice: Relationships and Management of Underwater and Near Water Heritage in Taranaki, Aotearoa New Zealand

Rawson

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Heritage spaces that are composed of sites and objects in coastal and riverine environments (described as underwater and near water or UWNW) of Aotearoa New Zealand are deteriorating due to natural and human activity. Passive management, reduced resources for managing agencies and poor legislative protection indicates that the future of identifying, preserving and managing heritage will be through concerted community effort. It is then necessary for heritage professionals to ‘hold space’ for these communities that interact with UWNW heritage spaces to understand the relationships and management approaches that exist in a regional context. This thesis seeks to identify how community relationships with UWNW heritage can be used to inform professional heritage practice.Through a constructivist research paradigm based on grounded theory, I draw on qualitative social science research methods to make observations resulting in an inductive reasoning approach. I use the theory of Authorised Heritage Discourse to explore community as an outsider to professional heritage practice in ‘top-down’ approaches, countered with models of Communities of Practice and Community Engaged Research which seek to create inclusive environments and ‘thinking together’. Actor-Network Theory is applied to visualise the interrelationships between communities and UWNW heritage spaces demonstrating the complicated influences of actors over processes. I then conducted face-to-face interviews with 35 people from 18 organisations that represented communities with vested interests in this unique category of heritage to identify community relationships with UWNW heritage spaces. The interviews revealed that people indeed connect with heritage spaces in many ways including through storytelling, ancestry, childhood experiences, connections with nature, a sense of community and processes of collecting or fossicking. Māori participants highlighted the philosophical differences underlying their perspectives, pointing to their visceral relationships with the natural world and sites of significance through whakapapa (ancestry). Views on preservation were consistent with professional definitions and actions, that is, being interventive, preserving the knowledge embodied in the object, ability of objects to be use for sharing knowledge, adding longevity to materials and providing protection. Community perceptions are that there are no active heritage management processes in place. These observations resulted in two main research findings: communities relate to heritage in similar and different ways and passive management, through administration, is the only management taking place. An ’us’ and ‘them’ approach persists throughout management and engagement structures, particularly with regional issues, and there is little cohesion between agencies to provide protection and implement active management strategies. The research shaped my own professional practice and philosophy for heritage practice including creating an inclusive practice environment based on increased engagement with stakeholders of cultural materials conservation processes leading to a new Community of Practice approach.

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Interfaces Among Placemaking and Cultural Landscapes: Review and Appraisal

Cited by 5 publications

References 23 publications

Varanasi—The Making of a Smart Heritage City

Varanasi—The Making of a Smart Heritage City

Indigenous Knowledge for Sustainable Practices: Reflections on the Folkloric Forms of Teyyam and Tolu Bommalata

Holding Space for Communities in Heritage Practice: Relationships and Management of Underwater and Near Water Heritage in Taranaki, Aotearoa New Zealand

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