WEBVTT 1 00:00:13.500 --> 00:00:16.200 Hello. my name is Ken Taylor. 2 00:00:16.475 --> 00:00:18.075 I'm an emeritus professor of 3 00:00:18.075 --> 00:00:21.475 the Australian National University in Canberra, 4 00:00:21.575 --> 00:00:24.225 in the centre for heritage museum studies. 5 00:00:24.400 --> 00:00:27.000 And I'm also a visiting professor 6 00:00:27.025 --> 00:00:30.050 at Silpakorn University in Bangkok, 7 00:00:30.125 --> 00:00:32.750 where I teach courses in history, 8 00:00:33.025 --> 00:00:35.850 places management and cultural landscapes. 9 00:00:36.500 --> 00:00:38.225 And in this talk, 10 00:00:38.700 --> 00:00:41.575 I'm gonna cover Cultural Landscapes: 11 00:00:41.775 --> 00:00:46.525 Meanings, Values, Assessment, and Documentation. 12 00:00:46.900 --> 00:00:50.300 I'll go through these various sections and 13 00:00:50.475 --> 00:00:55.475 complete the session with reference to a case study that 14 00:00:55.475 --> 00:00:57.750 I was involved in a few years ago. 15 00:00:58.250 --> 00:01:05.883 And I will start with this quotation on this slide. 16 00:01:06.050 --> 00:01:09.750 Any landscape is a condition of the spirit. 17 00:01:10.425 --> 00:01:13.825 In other words, it's very much in our minds. 18 00:01:14.125 --> 00:01:17.500 And I'm going to enlarge on that as we go through. 19 00:01:18.475 --> 00:01:21.025 The first section is a brief introduction. 20 00:01:21.075 --> 00:01:22.225 So section one, 21 00:01:22.575 --> 00:01:27.051 my paper explores the contemporary challenge of recognizing, 22 00:01:27.525 --> 00:01:32.550 protecting, and managing intangible values of cultural heritage 23 00:01:32.725 --> 00:01:35.700 with specific reference to cultural landscapes. 24 00:01:36.800 --> 00:01:38.250 This is not to deny that 25 00:01:38.250 --> 00:01:41.725 cultural landscapes have physical, tangible shape. 26 00:01:42.200 --> 00:01:45.100 But more importantly for this paper, 27 00:01:45.425 --> 00:01:47.225 what I want to show is that 28 00:01:47.250 --> 00:01:50.675 they demonstrate associative intangible values 29 00:01:50.750 --> 00:01:53.800 related to the meaning of a landscape. 30 00:01:54.075 --> 00:01:57.275 And then it goes up to people who make the landscape, 31 00:01:57.275 --> 00:01:59.300 the people who live in it, 32 00:01:59.650 --> 00:02:03.050 the owners, visitors, tourists, 33 00:02:03.800 --> 00:02:07.425 all those people will have an interest in the landscape. 34 00:02:07.750 --> 00:02:12.350 So, looking at it from the point of view of a community 35 00:02:12.375 --> 00:02:13.975 in its widest sense, 36 00:02:14.575 --> 00:02:17.425 and such an approach to cultural heritage generally, 37 00:02:17.425 --> 00:02:20.250 and cultural landscapes in particular 38 00:02:21.075 --> 00:02:22.925 marks a divergence 39 00:02:23.375 --> 00:02:30.075 from what we refer to as the Elite Kalisz connoisseurship approach to cultural heritage. 40 00:02:30.725 --> 00:02:34.825 That is only being interested in famous monuments 41 00:02:34.975 --> 00:02:37.950 and sites and archaeological remains, 42 00:02:38.100 --> 00:02:44.225 which was the way heritage was seen until the mid1980s, 43 00:02:44.350 --> 00:02:47.350 when people started to talk about cultural landscapes 44 00:02:47.350 --> 00:02:50.050 and more intangible other aspect. 45 00:02:50.300 --> 00:02:54.400 So the emergence of the idea of values of meaning is now 46 00:02:54.525 --> 00:02:57.800 linked to the concept of cultural heritage 47 00:02:57.800 --> 00:02:59.525 and prompts the question, 48 00:03:00.850 --> 00:03:05.675 what is meant by the joining of the two words culture and heritage. 49 00:03:05.675 --> 00:03:07.350 In other words, cultural heritage, 50 00:03:07.550 --> 00:03:11.900 the word culture or cultural derives from culture, 51 00:03:12.125 --> 00:03:15.925 in the way that Australian, 52 00:03:16.325 --> 00:03:19.300 an eminent Australian and the number of years ago, 53 00:03:19.300 --> 00:03:22.324 Donald Horne rather nicely phrased it 54 00:03:22.324 --> 00:03:26.450 as culture is the repertoire of collective habits 55 00:03:26.450 --> 00:03:32.125 of thinking and acting that give particular meanings to existence, 56 00:03:32.750 --> 00:03:38.075 the way we live and how we find meaning in our existence, 57 00:03:38.675 --> 00:03:41.275 and the world around us, the landscape. 58 00:03:41.850 --> 00:03:45.425 Denis Byrne, also from Australia, 59 00:03:45.525 --> 00:03:49.400 remarked 10 years ago, 60 00:03:49.725 --> 00:03:53.729 those of us who have pushed for the recognition of the intangible 61 00:03:53.729 --> 00:03:56.254 in heritage work are also those 62 00:03:56.325 --> 00:04:00.100 who tend to stress the cultural in cultural heritage, 63 00:04:00.350 --> 00:04:03.275 not just being interested in things and objects, 64 00:04:03.450 --> 00:04:09.850 but in the social side of heritage. 65 00:04:10.425 --> 00:04:14.750 So I will present an overview of cultural landscape meanings and values, 66 00:04:14.750 --> 00:04:17.845 and associated research approaches that address intangible 67 00:04:17.900 --> 00:04:20.945 aspects and community values. 68 00:04:21.862 --> 00:04:25.337 I will then examine the way in which research knowledge 69 00:04:25.337 --> 00:04:28.200 informs methods used in practice 70 00:04:28.375 --> 00:04:31.800 to unravel landscape meaning, 71 00:04:32.175 --> 00:04:35.350 particularly from the point of view, that landscape 72 00:04:37.575 --> 00:04:40.950 is not simply what is seen 73 00:04:41.375 --> 00:04:45.225 an assembly of physical components and natural elements, 74 00:04:45.350 --> 00:04:49.050 but rather as Dennis Cosgrove proposes, 75 00:04:49.200 --> 00:04:50.575 he is a geographer. 76 00:04:50.925 --> 00:04:53.675 It's a way of seeing that has its own history, 77 00:04:53.875 --> 00:04:55.725 but a history that can be understood 78 00:04:55.725 --> 00:05:00.450 only as part of a wider history of economy and society; 79 00:05:00.700 --> 00:05:03.650 that has its own assumptions and consequences, 80 00:05:03.950 --> 00:05:06.175 but assumptions and consequences 81 00:05:06.350 --> 00:05:11.175 whose origins and implications extend well beyond the use 82 00:05:11.175 --> 00:05:13.025 and perception of the land; 83 00:05:13.350 --> 00:05:16.475 that it has its own techniques of expression, 84 00:05:16.750 --> 00:05:21.025 but techniques which it shares with other areas of cultural practice; 85 00:05:21.650 --> 00:05:24.800 that is trying to understand the world around us; 86 00:05:26.250 --> 00:05:30.450 and pivotal to critical research inquiry into these lines 87 00:05:30.500 --> 00:05:32.725 of thinking prompts the question. 88 00:05:33.825 --> 00:05:38.100 And you should remember this question all the way through what I'm talking, 89 00:05:38.600 --> 00:05:41.275 whose values are we addressing 90 00:05:41.400 --> 00:05:43.575 and whose heritage is it?