WEBVTT 1 00:00:13.600 --> 00:00:15.375 The next section, section two, 2 00:00:15.625 --> 00:00:19.750 which is the conceptual framework of 3 00:00:19.950 --> 00:00:23.850 what I'm talking about the academic background, 4 00:00:24.050 --> 00:00:26.250 and it's got a number of sub sections in it. 5 00:00:26.325 --> 00:00:28.875 So let's start off with the question, 6 00:00:28.875 --> 00:00:30.750 what is cultural landscape? 7 00:00:32.350 --> 00:00:38.849 Fundamental to examination of values, meanings and cultural heritage processes 8 00:00:38.849 --> 00:00:40.926 is the word landscape itself. 9 00:00:41.125 --> 00:00:43.475 And then it's conjunction. 10 00:00:43.725 --> 00:00:48.025 It's joining with the word cultural to give us cultural landscape. 11 00:00:48.025 --> 00:00:49.300 Now why is this? 12 00:00:49.725 --> 00:00:51.025 In my view, 13 00:00:51.025 --> 00:00:53.800 and I'm reading from something I wrote three years ago, 14 00:00:54.500 --> 00:00:59.625 linked to a cultural concept of landscape is the understanding 15 00:00:59.650 --> 00:01:04.625 that one of our deepest needs is for a sense of identity and belonging. 16 00:01:05.250 --> 00:01:07.725 And that a common denominator in this is 17 00:01:07.750 --> 00:01:10.100 human attachment to landscape, 18 00:01:10.175 --> 00:01:14.450 and how we find identity in landscape and place. 19 00:01:16.275 --> 00:01:20.275 Cultural landscape study has been coincidental with a widening interest in 20 00:01:20.275 --> 00:01:23.275 the public history moves and everyday landscapes. 21 00:01:24.800 --> 00:01:26.625 The understanding of the notion that 22 00:01:26.625 --> 00:01:30.625 landscapes reflecting everyday ways of life, 23 00:01:30.625 --> 00:01:31.750 in ordinary, 24 00:01:31.975 --> 00:01:35.400 the ideologies that compel people to create places, 25 00:01:35.750 --> 00:01:39.350 and the sequence or rhythm of life over time, 26 00:01:39.425 --> 00:01:42.375 tell the story of people, 27 00:01:43.575 --> 00:01:46.875 events, and place through time. 28 00:01:47.275 --> 00:01:50.025 They offer a sense of continuity, 29 00:01:50.475 --> 00:01:53.900 a sense of what one author some years ago referred to 30 00:01:54.000 --> 00:01:57.000 as a sense of the stream of time. 31 00:01:58.275 --> 00:02:01.125 They also offer the context of broader concepts 32 00:02:01.125 --> 00:02:03.675 and understanding of cultural heritage, 33 00:02:03.675 --> 00:02:05.200 the monuments and sites. 34 00:02:06.125 --> 00:02:09.375 A cultural landscape concept is therefore 35 00:02:09.375 --> 00:02:12.025 intended to increase awareness 36 00:02:12.025 --> 00:02:16.175 that heritage places are not isolated islands, 37 00:02:17.250 --> 00:02:19.650 or what we call dots on a map. 38 00:02:20.150 --> 00:02:23.125 There is interdependence between people, 39 00:02:23.350 --> 00:02:26.600 their social structures and ecosystems 40 00:02:26.825 --> 00:02:30.325 and in landscape conservation. 41 00:02:31.550 --> 00:02:35.850 As this quote that I've just given you, 42 00:02:35.850 --> 00:02:39.400 suggests there is a link between cultural landscapes 43 00:02:39.450 --> 00:02:42.025 and modern thinking on cultural heritage. 44 00:02:42.150 --> 00:02:47.150 I think it's useful to look at the definition of cultural landscape. 45 00:02:47.350 --> 00:02:48.500 And there are many, 46 00:02:48.550 --> 00:02:55.675 but this one I'm going to refer to this one by a man named of Peter Fowler. 47 00:02:56.650 --> 00:02:58.900 From an article he wrote a number of years ago. 48 00:02:58.925 --> 00:03:01.050 It's rather an enigmatic title, 49 00:03:01.250 --> 00:03:05.925 Cultural landscapes, Dreadful phrase, Great concept. 50 00:03:06.450 --> 00:03:09.725 He was criticizing the term cultural landscape. 51 00:03:10.825 --> 00:03:16.250 The definition, which I give below and wide quoted 52 00:03:16.550 --> 00:03:18.725 is because it's succinct, 53 00:03:19.425 --> 00:03:21.025 and in particular, 54 00:03:21.125 --> 00:03:26.225 I find it theoretically and professionally workable as Fowler. 55 00:03:26.550 --> 00:03:28.075 Let's quickly look at it. 56 00:03:28.625 --> 00:03:33.100 Cultural landscapes reflect the interactions between people 57 00:03:33.100 --> 00:03:36.975 and their natural environment over space and time. 58 00:03:38.100 --> 00:03:39.625 Nature, in this context, 59 00:03:39.650 --> 00:03:42.125 is the counterpart of human society; 60 00:03:42.675 --> 00:03:44.150 both are dynamic, 61 00:03:44.425 --> 00:03:47.275 the dynamic forces, shaping the landscape. 62 00:03:47.975 --> 00:03:50.950 A cultural landscape is a complex phenomenon 63 00:03:51.425 --> 00:03:52.800 arising…… 64 00:03:53.900 --> 00:03:56.800 A cultural landscape is a complex phenomenon 65 00:03:57.100 --> 00:04:00.475 with a tangible and intangible identity. 66 00:04:00.775 --> 00:04:05.225 The intangible component arises from ideas and interactions 67 00:04:05.325 --> 00:04:07.950 which have an impact on the perceptions 68 00:04:08.025 --> 00:04:09.875 and shaping of a landscape, 69 00:04:10.125 --> 00:04:14.075 such as sacred beliefs closely linked to the landscape 70 00:04:14.150 --> 00:04:17.500 and the way it has been perceived over time. 71 00:04:18.525 --> 00:04:23.125 Here is the perhaps the most important sensors. 72 00:04:23.950 --> 00:04:29.275 Cultural landscapes mirror the cultures which created them. 73 00:04:29.975 --> 00:04:33.300 This definition evolved from discussions 74 00:04:33.300 --> 00:04:39.025 at a UNESCO international meeting in Germany in 1993, 75 00:04:39.175 --> 00:04:42.850 which I had the pleasure of attending. 76 00:04:43.300 --> 00:04:49.125 And we were discussing the three categories of cultural landscape 77 00:04:49.875 --> 00:04:56.425 that were announced in 1992 for World Heritage purposes. 78 00:04:57.200 --> 00:04:59.200 And these categories, 79 00:04:59.225 --> 00:05:01.050 which are shown here, 80 00:05:01.100 --> 00:05:03.225 evolved out of increasing interest in 81 00:05:03.300 --> 00:05:06.375 the cultural and landscape concept 82 00:05:06.450 --> 00:05:09.150 during the 1980s and early 90s. 83 00:05:10.375 --> 00:05:13.175 And as it gathered momentum, 84 00:05:13.400 --> 00:05:18.350 it permeated or linked into cultural heritage management 85 00:05:18.450 --> 00:05:20.875 and planning theory and practice. 86 00:05:21.350 --> 00:05:24.850 So, we have three sorts of cultural landscapes 87 00:05:24.850 --> 00:05:26.450 for World Heritage purposes. 88 00:05:26.625 --> 00:05:31.000 Clearly defined landscapes designed and intentionally created by man. 89 00:05:31.000 --> 00:05:33.950 And here I use a Chinese example 90 00:05:34.050 --> 00:05:37.200 and the Japanese example of famous gardens. 91 00:05:37.825 --> 00:05:42.700 The second is the organically evolved landscapes into categories, 92 00:05:43.350 --> 00:05:46.725 a relic or fossil landscape in which 93 00:05:46.775 --> 00:05:49.725 the evolutionary process has come to an end 94 00:05:49.925 --> 00:05:53.100 but where its distinguishing features are still visible. 95 00:05:53.425 --> 00:05:58.150 Here is an example from the middle east. 96 00:05:58.400 --> 00:06:04.575 And it's an area which is on the World Heritage list in Syria. 97 00:06:05.225 --> 00:06:06.875 It's called visit now, 98 00:06:06.900 --> 00:06:09.425 known as the Deserted Villages. 99 00:06:10.950 --> 00:06:12.100 But the most 100 00:06:12.525 --> 00:06:16.950 widespread kind of landscape is the second type in the evolved landscaped 101 00:06:16.950 --> 00:06:19.500 continuing landscapes which retain 102 00:06:19.750 --> 00:06:24.000 an active social role in contemporary society 103 00:06:24.150 --> 00:06:26.925 associated with traditional ways of life, 104 00:06:27.500 --> 00:06:32.000 and where the evolutionary process is still in progress, 105 00:06:32.400 --> 00:06:39.025 and whether this significant material evidence of its evolution over time. 106 00:06:39.250 --> 00:06:44.300 And the third category of the associative cultural landscapes is 107 00:06:44.300 --> 00:06:48.175 justifiable by virtue of the powerful religious, artistic, 108 00:06:48.325 --> 00:06:52.200 or cultural associations of the natural element 109 00:06:52.275 --> 00:06:54.900 rather than the material cultural evidence. 110 00:06:55.175 --> 00:07:00.000 Here I use famous Australia example Uluru, 111 00:07:00.000 --> 00:07:02.925 the aboriginal place of Uluru, 112 00:07:02.925 --> 00:07:10.176 and associated with the aboriginal art of dot painting, 113 00:07:10.176 --> 00:07:14.925 in which the dots would put on represent the landscape. 114 00:07:16.050 --> 00:07:21.875 And it's like looking out of a plane window down onto the landscape. 115 00:07:23.650 --> 00:07:26.475 Their critical to the 1990s movement 116 00:07:26.475 --> 00:07:31.825 the were 1960s and 1970s scholarly writings of cultural geographer, 117 00:07:32.225 --> 00:07:36.700 such as David Lowenthal, Peirce Lewis, Donald Manning, 118 00:07:36.700 --> 00:07:43.025 J.B. Jackson with his inimitable essays on the everyday American scene, 119 00:07:43.375 --> 00:07:45.575 Dennis Cosgrove in Britain, 120 00:07:45.575 --> 00:07:48.300 and J.N Jennings in Australia. 121 00:07:49.025 --> 00:07:52.475 They built on the late 19th century German tradition of 122 00:07:52.475 --> 00:07:55.000 a man called Otto Shooter, 123 00:07:55.175 --> 00:07:56.850 who was also a geographer. 124 00:07:56.925 --> 00:08:03.025 And he coined the term made the word "culture launcher", 125 00:08:03.050 --> 00:08:05.700 which is German for cultural landscape 126 00:08:05.975 --> 00:08:10.100 where he saw landscape morphology, 127 00:08:10.150 --> 00:08:12.400 the shape of the landscape out there, 128 00:08:14.250 --> 00:08:16.700 as a result of culture, 129 00:08:16.700 --> 00:08:18.800 it's a cultural outcome. 130 00:08:19.650 --> 00:08:21.325 And round about the same time, 131 00:08:21.325 --> 00:08:23.400 there's another German, who's both 132 00:08:23.450 --> 00:08:26.925 an anthropologist and a geographer, Franz Boas, 133 00:08:27.300 --> 00:08:31.500 who championed the idea that different cultures 134 00:08:31.775 --> 00:08:33.625 adjusted to similar environments. 135 00:08:33.900 --> 00:08:36.750 And he taught what we called the historic mode 136 00:08:36.850 --> 00:08:39.650 of conceptualizing environment. 137 00:08:39.650 --> 00:08:42.125 In other words, you need to look at the history of the place. 138 00:08:43.000 --> 00:08:45.200 He argued that it was important to 139 00:08:45.200 --> 00:08:47.150 understand cultural traits of societies, 140 00:08:47.950 --> 00:08:50.550 their behaviors, their beliefs, 141 00:08:51.000 --> 00:08:52.175 and their symbols, 142 00:08:52.975 --> 00:08:55.925 and the necessity of examining these 143 00:08:56.750 --> 00:08:58.575 in their local context. 144 00:09:00.125 --> 00:09:01.675 He also understood that 145 00:09:01.675 --> 00:09:04.475 as people migrate from one place to another, 146 00:09:04.475 --> 00:09:07.750 and as the cultural context changes over time, 147 00:09:07.750 --> 00:09:11.275 the elements of a culture and their meanings will change, 148 00:09:11.800 --> 00:09:15.875 which led him to emphasize the importance of local histories 149 00:09:15.925 --> 00:09:18.900 for an analysis of cultures. 150 00:09:21.175 --> 00:09:23.300 Now, at this point in the paper, 151 00:09:23.550 --> 00:09:29.375 it's important to acknowledge that the fundamental question 152 00:09:29.450 --> 00:09:34.250 or dilemma facing any critical discussion on cultural landscape 153 00:09:34.550 --> 00:09:39.250 is whether the term cultural is appropriate, 154 00:09:40.100 --> 00:09:42.500 or should we just refer to landscape? 155 00:09:43.200 --> 00:09:44.425 Why use cultural? 156 00:09:44.500 --> 00:09:50.500 If the discourse on lines landscape is inextricably linked 157 00:09:50.875 --> 00:09:56.500 to aspects of culture, nature, diversity and human identity. 158 00:09:57.475 --> 00:09:59.175 And in this regard, 159 00:09:59.175 --> 00:10:02.025 the Chinese scholar in Tongji University, 160 00:10:02.025 --> 00:10:03.550 professor Fang Hande, 161 00:10:04.200 --> 00:10:07.200 she believes, or she argues, for example, 162 00:10:07.225 --> 00:10:10.600 that in China the term has been problematic. 163 00:10:12.625 --> 00:10:16.500 She suggests that people are part of the landscape experience, 164 00:10:16.525 --> 00:10:17.875 and that landscaping 165 00:10:17.875 --> 00:10:21.300 with the context of nature has its own specific meanings 166 00:10:21.300 --> 00:10:22.675 particularly in China. 167 00:10:22.850 --> 00:10:27.125 And she argues that in contrast with western ideas, 168 00:10:28.225 --> 00:10:31.300 that landscape is humanistic, 169 00:10:31.725 --> 00:10:36.000 rather than religious, 170 00:10:36.900 --> 00:10:40.800 its aesthetic rather than scientific. 171 00:10:42.800 --> 00:10:47.925 Traveling in nature aims to be enjoyable in groups, 172 00:10:48.075 --> 00:10:50.400 the either individual and groups of people. 173 00:10:50.575 --> 00:10:57.325 Whereas one aspect of landscape in some parts of western discourses, 174 00:10:57.975 --> 00:10:59.375 you need to be alone. 175 00:11:00.225 --> 00:11:03.400 The wilderness idea there are lots of people going, 176 00:11:03.575 --> 00:11:07.750 it destroys the idea. 177 00:11:08.175 --> 00:11:08.925 Does it? 178 00:11:08.925 --> 00:11:10.100 I don't think it does. 179 00:11:10.450 --> 00:11:15.050 She also said that artistic rebuilt nature 180 00:11:15.275 --> 00:11:17.500 is more beautiful than the original. 181 00:11:17.900 --> 00:11:19.425 An interesting enough, 182 00:11:19.425 --> 00:11:22.259 that is similar to the 183 00:11:22.275 --> 00:11:26.175 Italian renaissance gardens of the 17th century, 184 00:11:26.475 --> 00:11:33.150 in which art design we're seeing to 185 00:11:33.300 --> 00:11:37.575 include natural elements actually improving on nature, 186 00:11:37.575 --> 00:11:40.425 making nature better.