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Now continue with this conceptual framework. 

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I now want to look at values. 

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 I keep talking about values. 

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Now let's have a look at what I mean by values. 

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And here I want to quote from a commerce document, 

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the Nara document on authenticity from 1994. 

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This is when things started to change in how 

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we saw heritage places is not being monuments and sites, 

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but having intangible aspects. 

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Conservation of cultural heritage in all its forms and historical period 

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is rooted in the values attributed to the heritage. 

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Related to the concept of values is that of meaning of heritage places, 

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including landscapes. 

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It's important to note in relation to meaning that 

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it will change over time, 

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as cultural traditions and values change. 

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And understanding meanings and values is therefore

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 fundamental to the cultural heritage process, 

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and of course a value based approach 

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to research and practice internationally. 

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There are internationally available typologies of heritage values. 

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Here. I show them. 

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So these typologies they break down 

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what we call significance 

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into constituent kinds of heritage value. 

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I'll come back to the word significance in a moment. 

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They combine the views of experts, 

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citizens, communities, governments, 

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and other stakeholders or they should do. 

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And all these can be voiced 

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and compared effectively. 

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What is critical to the process 

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is the respect due to all cultures 

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requires that heritage properties must be considered and judged 

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within the cultural context to which they belong. 

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In other words, 

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we should be judging landscapes here in Asia, 

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China in particular, 

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by the cultural context 

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in which this situated and which form them. 

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Here is a sample of values, 

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the values-based approach to heritage conservation. 

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Addressing intangible heritage is, 

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for example, 

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central to the Australia ICOMOS Burra Charter. 

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The first edition was 1977, 

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it's gone through various iterations, 

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the latest is 2019. 

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And we used aesthetic value, 

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historic value, scientific value, 

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social value, and spiritual value. 

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Until 2013, 

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spiritual value is not in, 

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strangely enough. 

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And then it was added quite rightly too. 

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There is a document in China, 

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that China ICOMOS Principles of determining cultural significance. 

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And this has artistic, historical, scientific. 

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I happen to think that artistic is actually better than aesthetic. 

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Aesthetic is a very Western word and often difficult. 

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A lot of people think aesthetic means beautiful, 

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it's the best. 

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It doesn't actually mean that. 

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And the China ICOMOS Principles were 

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actually based on the Burra Charter. 

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We have the values from English heritage. 

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And you'll see there it's interesting, 

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they add economic, 

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recreational, 

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educational, and academic. 

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And then I put at the bottom the World Heritage Convention 

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and its Operational Guidelines. 

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And it has what are called criteria for 

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determining outstanding universal value, significance, 

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OUV as we call it, 

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for cultural properties. 

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And here, 

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cultural significance is the sum of the qualities of values 

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that the place has, 

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including the five values. 

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This is someone talking about the Burra Charter, 

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comes from the five values, 

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you could equally apply to the others, 

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the aesthetic, historic, scientific, social, and spiritual, 

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because that are listed in Article 1.2 of the Burra Charter. 

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Through the processes of investigating the place 

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and assessing each of these values, 

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which we're going to go into in a moment, 

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we can clearly describe why a place is important. 

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And this is the first step towards ensuring that 

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our decisions and actions don't diminish its significance. 

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In practice values are normally assessed and analyzed, 

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so the statement of significance can be prepared 

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for the heritage resource under study and its management. 

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Think of the music in simply is important, 

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its meaning and importance to people. 

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For World Heritage properties, 

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significance is set out in the statement of 

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Outstanding Universal Value (OUV). 

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It's therefore critical that the process of research, 

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and also that of documentation used in practice, 

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to unravel values and significance of landscapes 

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or any property follows this framework: 

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That it's apparent and understandable by other researchers, 

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by clients, community and other stakeholders. 

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It includes methods that are replicable, 

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they can be repeated. 

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You can apply it somewhere else, 

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so that their application can be tested elsewhere 

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and modified where appropriate. 

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And here archival and on-site research will be vital components. 

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And I'll come to this. 

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When we look at the landscape in the context of 

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informing rigorous practice, 

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so it's important to look at the archives, 

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but it's important to get into feel and look. 

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You read up about the landscape 

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or whatever you're dealing with, 

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and then go out 

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and try to apply 

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what you've read in the archives, 

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records what you see. 

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Many start a piece together, 

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a picture, of how this landscape has in fact, 

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come together. 

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The 3rd part is that 

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an approach to study that's replicable. 

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It also allows evaluation of proposed decisions or recommendations. 

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You do the study, 

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somebody has to evaluate it, 

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and they need clear guidelines 

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(on what the evaluate) on what they are evaluating. 

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Because if you don't do that, 

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you do a study and you come up with 

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 recommendations that are not clear. 

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Somebody might say, 

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Oh, 

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that's not what we want you to do. 

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you followed this process.  

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You can say, Ah, you know, I have followed process. 

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Let's see how the hand, 

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this sort of thing is applied. 

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And the next section, 

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for reading the landscape, identification, 

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documentation, assessment, 

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analysis and evaluation.