Dr. Gamini Wijesuriya is the recipient of the prestigious ICCROM award in 2021 for his contributions to the conservation and management of heritage. He is a renowned heritage professional with over 40 years of experience and has gained an international reputation thanks to his significant work at ICCROM on Promoting People-Centred Approaches to the Conservation of Nature and Culture that secure benefits for the society which gained standing worldwide. Already, Head of the Conservation for Sri Lanka at the age of 28, a position he held for 18 years, he also served the New Zealand Department of Conservation as a Principal Regional Scientist for four years. As a key staff member of ICCROM (2004-2017) he played a pivotal role in developing and implementing a wide variety of capacity-building activities that have benefited over 1000 heritage practitioners worldwide. His involvement in World Heritage over 40 years reached a peak as the Deputy Coordinator for World Heritage at ICCROM for 14 years providing official advice to UNESCO. His contributions included the development of the resource manual on Managing Cultural World Heritage, the World Heritage Capacity Building Strategy, and the programme for linking nature, culture, and people. He possesses qualifications in Architecture (BSc and MSc) from Sri Lanka, MA in History/ Historic Preservation from Carnegie- Mellon University, USA, MA in Archaeology/ Heritage Management from York University, UK, and PhD from Leiden University, the Netherlands. He has many publications to his credit. He was an Advisor to the Director-General of ICCROM, Rome, Italy; and currently an Advisor to the Director of WHITRAP, Shanghai.
This volume is a collection of papers from the 2016 ICCROM-CHA Forum on National Conservation Pol... more This volume is a collection of papers from the 2016 ICCROM-CHA Forum on National Conservation Policy. It was the fourth in a series of five forums from 2013–2017 and resulted from an ongoing collaborative effort between ICCROM and the Cultural Heritage Administration (CHA) of the Republic of Korea. The series of Forums on Conservation served as a think tank for the Asia-Pacific region and beyond, bringing together participants from more than 20 countries to explore contextual issues related to regional cultural heritage management. Previous editions of the forum focused on conserving sacred heritage, questions of authenticity, and using traditional knowledge to conserve and manage heritage. The objective of the 2016 Forum was to explore the different national heritage systems within the Asia-Pacific region to identify gaps to be addressed in the future. The Forum involved participants from the heritage authorities of various countries, as well as several regional institutions and NGOs. This volume provides a glimpse into some of the region’s diverse national policies governing heritage conservation, from Pakistan to New Zealand. As Adeni Masni (this volume) states, “The heritage of Malaysia is an embodiment of the history, culture and values representing the Malaysian people”, and the national policies which govern its identification, protection, use and conservation demonstrate the importance of heritage to a national psyche. This forum series and its subsequent publications were made a reality by the collaboration and generous financial support of the Cultural Heritage Administration (CHA) of the Republic of Korea – ICCROM’s long-standing partner, with whom we continue to collaborate today. We sincerely thank CHA for working with us for many years to provide capacity building, tools and know-how to those tasked with the management and conservation of places of cultural and natural value.
What started as a workshop in 2008 in Ercolano, the Bay of Naples, Italy, has come full circle 15... more What started as a workshop in 2008 in Ercolano, the Bay of Naples, Italy, has come full circle 15 years later as a thought-provoking ICCROM publication. Heritage Management Practices: Voices from the Field, available for the first time in 2023, presents not only the workshop’s results but also heritage management experiences from 13 countries scattered across the world.
A collection of already published Articles by the author, compiled by the Department of Archaeolo... more A collection of already published Articles by the author, compiled by the Department of Archaeology, Sri Lanka re-published in their official journal.
Sinhalese Translation of the Article: Wijesuriya, G. (2007) The Restoration of the Temple of the ... more Sinhalese Translation of the Article: Wijesuriya, G. (2007) The Restoration of the Temple of the Tooth Relic in Sri Lanka: a Post-conflict Cultural Response to Loss of Identity, in N. Stanley-Price and R. Killick (eds), Cultural Heritage in Post-war Recovery, ICCROM Conservation Studies 7, Rome: ICCROM, pp. 87-97
Sinhalese translation: Chapter 2 of the Resource Manual 'Managing Cultural World Heritage' (2013)... more Sinhalese translation: Chapter 2 of the Resource Manual 'Managing Cultural World Heritage' (2013) edited by Gamini Wijesuriya, Jane Thompson, and Christopher Young, published by UNESCO.
Sinhalese translation of Pious Vandals in Sri Lanka; Revisiting Authenticity in Asian Context; ... more Sinhalese translation of Pious Vandals in Sri Lanka; Revisiting Authenticity in Asian Context; Conservation of Buddhist Monuments in Sri Lanka
Sinhalese translation (reduced) of ‘The Reatoration of Buddhist Monuments in Sri lanka: the case ... more Sinhalese translation (reduced) of ‘The Reatoration of Buddhist Monuments in Sri lanka: the case for an archaeological heriatge managemnt strategy published by Central Cultural Fund/ ICOMOS Sri Lanka 1993. ISBN 955-613-050-0
Sinhalese translations of the following articles:
(Translation of the article ‘Complimentary and ... more Sinhalese translations of the following articles: (Translation of the article ‘Complimentary and Contradictory Aspects of International Doctrines and Their Impact at National Level’ (2006) published in Sharing Conservation Decisions: Lessons Learnt from an ICCROM Course. R. Varoli-Piazza (ed.), ICCROM, Rome.) (Translation of the article ‘Conservation in Context’ (2010) published in the Proceedings of the International Conference 2010 on Conservation and Preservation- Interaction between Theory and Practice, In memoriam Alois Riegl (1858-1905). Florence: Edizioni Polistampa, Edited by M.S. Falser, W. Lipp, and A. Tomaszewski. Translation: Upali Ubhayasekera) (Translation of the article Living Heritage (2018): First published in Sharing Conservation Decisions: Current Issues and Future Strategies. Edited by A. Heritage and J. Copithorne. ICCROM, Rome. (Translation: Buddhika karunaratne) (https://www.iccrom.org/sites/default/files/2018- 05/sharing_conservation_decisions_2018_web.pdf). (Translation of the article originally published in the journal Built Heritage: Wijesuriya, G. Towards the De-secularisation of Heritage. Built Heritage 1(2), 1–15 (2017). https://doi.org/10.1186/BF03545659)
Defining heritage itself is a challenging task and it becomes even more challenging when a ‘livin... more Defining heritage itself is a challenging task and it becomes even more challenging when a ‘living’ dimension is added to it. Nevertheless, the use of the theme ‘living heritage’ has become increasingly popular within heritage discourse in recent years. Debates on living versus dead monuments (the dominant terminology of the past regarding heritage) originated in the formative period of conservation discourse when emphasis and interest seems to have focused on the latter. Lately, particularly since the 2005 UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions, the term ‘living heritage’ has been linked to ‘communities’ and the ‘continuity’ of traditions and practices. Furthermore, various countries use the theme to identify heritage that comprises living dimensions or the continuity of traditions, skills and even craftspeople. For this discussion, living heritage is characterized by the concept of ‘continuity’; in particular the continuity of a heritage site’s original function or ‘the purpose for which they were originally intended’ and the continuity of community connections (continuity of a core community). In response to the changing circumstances of the core community, heritage sites continue to evolve or change with added tangible and intangible expressions (continuity of expressions). The core community is also responsible for the continuous care of the heritage through traditional or established means (continuity of care). In this sense, change is embraced as a part of the continuity, or living nature, of the heritage place, rather than something which is to be mitigated or kept to a minimum. Based on recent research and field activities of ICCROM, this paper will characterize ‘living heritage’ based on continuity and change as dominant concepts. Conservation is therefore about managing continuity and change for which new decision-making processes have to be developed.
ABSTRACT
This paper argues that modern conservation concepts, as portrayed in documents like the... more ABSTRACT This paper argues that modern conservation concepts, as portrayed in documents like the Venice Charter, have led to the ‘secularisation’ of built heritage. The term ‘secularisation’ is used to describe the over-emphasis on materiality that has led to it being distanced from people. The main focus of this approach has been on the well-being of the material contents of heritage. The reason for this can be attributed to the fact that conservation philosophy in its formative stages was rooted in the contemporary secular values of the Western world. The paper discusses secularisation and its consequences, resistance to change and its authority or dominance in conservation practice. Despite this dominance and authority, the paper argues that changes which focus on people have happened, particularly, over the last two decades. These changes are characterized as the de-secularisation of heritage. Such changes can also be read as a paradigm shift of moving from the care of heritage to that of pursuing the well-being of both heritage and society as a whole. While providing some sources that can sustain de-secularisation, the paper argues that this shift is a sine qua non for heritage to be meaningful and also to act as a cultural motivator for the development.
This volume is a collection of papers from the 2016 ICCROM-CHA Forum on National Conservation Pol... more This volume is a collection of papers from the 2016 ICCROM-CHA Forum on National Conservation Policy. It was the fourth in a series of five forums from 2013–2017 and resulted from an ongoing collaborative effort between ICCROM and the Cultural Heritage Administration (CHA) of the Republic of Korea. The series of Forums on Conservation served as a think tank for the Asia-Pacific region and beyond, bringing together participants from more than 20 countries to explore contextual issues related to regional cultural heritage management. Previous editions of the forum focused on conserving sacred heritage, questions of authenticity, and using traditional knowledge to conserve and manage heritage. The objective of the 2016 Forum was to explore the different national heritage systems within the Asia-Pacific region to identify gaps to be addressed in the future. The Forum involved participants from the heritage authorities of various countries, as well as several regional institutions and NGOs. This volume provides a glimpse into some of the region’s diverse national policies governing heritage conservation, from Pakistan to New Zealand. As Adeni Masni (this volume) states, “The heritage of Malaysia is an embodiment of the history, culture and values representing the Malaysian people”, and the national policies which govern its identification, protection, use and conservation demonstrate the importance of heritage to a national psyche. This forum series and its subsequent publications were made a reality by the collaboration and generous financial support of the Cultural Heritage Administration (CHA) of the Republic of Korea – ICCROM’s long-standing partner, with whom we continue to collaborate today. We sincerely thank CHA for working with us for many years to provide capacity building, tools and know-how to those tasked with the management and conservation of places of cultural and natural value.
What started as a workshop in 2008 in Ercolano, the Bay of Naples, Italy, has come full circle 15... more What started as a workshop in 2008 in Ercolano, the Bay of Naples, Italy, has come full circle 15 years later as a thought-provoking ICCROM publication. Heritage Management Practices: Voices from the Field, available for the first time in 2023, presents not only the workshop’s results but also heritage management experiences from 13 countries scattered across the world.
A collection of already published Articles by the author, compiled by the Department of Archaeolo... more A collection of already published Articles by the author, compiled by the Department of Archaeology, Sri Lanka re-published in their official journal.
Sinhalese Translation of the Article: Wijesuriya, G. (2007) The Restoration of the Temple of the ... more Sinhalese Translation of the Article: Wijesuriya, G. (2007) The Restoration of the Temple of the Tooth Relic in Sri Lanka: a Post-conflict Cultural Response to Loss of Identity, in N. Stanley-Price and R. Killick (eds), Cultural Heritage in Post-war Recovery, ICCROM Conservation Studies 7, Rome: ICCROM, pp. 87-97
Sinhalese translation: Chapter 2 of the Resource Manual 'Managing Cultural World Heritage' (2013)... more Sinhalese translation: Chapter 2 of the Resource Manual 'Managing Cultural World Heritage' (2013) edited by Gamini Wijesuriya, Jane Thompson, and Christopher Young, published by UNESCO.
Sinhalese translation of Pious Vandals in Sri Lanka; Revisiting Authenticity in Asian Context; ... more Sinhalese translation of Pious Vandals in Sri Lanka; Revisiting Authenticity in Asian Context; Conservation of Buddhist Monuments in Sri Lanka
Sinhalese translation (reduced) of ‘The Reatoration of Buddhist Monuments in Sri lanka: the case ... more Sinhalese translation (reduced) of ‘The Reatoration of Buddhist Monuments in Sri lanka: the case for an archaeological heriatge managemnt strategy published by Central Cultural Fund/ ICOMOS Sri Lanka 1993. ISBN 955-613-050-0
Sinhalese translations of the following articles:
(Translation of the article ‘Complimentary and ... more Sinhalese translations of the following articles: (Translation of the article ‘Complimentary and Contradictory Aspects of International Doctrines and Their Impact at National Level’ (2006) published in Sharing Conservation Decisions: Lessons Learnt from an ICCROM Course. R. Varoli-Piazza (ed.), ICCROM, Rome.) (Translation of the article ‘Conservation in Context’ (2010) published in the Proceedings of the International Conference 2010 on Conservation and Preservation- Interaction between Theory and Practice, In memoriam Alois Riegl (1858-1905). Florence: Edizioni Polistampa, Edited by M.S. Falser, W. Lipp, and A. Tomaszewski. Translation: Upali Ubhayasekera) (Translation of the article Living Heritage (2018): First published in Sharing Conservation Decisions: Current Issues and Future Strategies. Edited by A. Heritage and J. Copithorne. ICCROM, Rome. (Translation: Buddhika karunaratne) (https://www.iccrom.org/sites/default/files/2018- 05/sharing_conservation_decisions_2018_web.pdf). (Translation of the article originally published in the journal Built Heritage: Wijesuriya, G. Towards the De-secularisation of Heritage. Built Heritage 1(2), 1–15 (2017). https://doi.org/10.1186/BF03545659)
Defining heritage itself is a challenging task and it becomes even more challenging when a ‘livin... more Defining heritage itself is a challenging task and it becomes even more challenging when a ‘living’ dimension is added to it. Nevertheless, the use of the theme ‘living heritage’ has become increasingly popular within heritage discourse in recent years. Debates on living versus dead monuments (the dominant terminology of the past regarding heritage) originated in the formative period of conservation discourse when emphasis and interest seems to have focused on the latter. Lately, particularly since the 2005 UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions, the term ‘living heritage’ has been linked to ‘communities’ and the ‘continuity’ of traditions and practices. Furthermore, various countries use the theme to identify heritage that comprises living dimensions or the continuity of traditions, skills and even craftspeople. For this discussion, living heritage is characterized by the concept of ‘continuity’; in particular the continuity of a heritage site’s original function or ‘the purpose for which they were originally intended’ and the continuity of community connections (continuity of a core community). In response to the changing circumstances of the core community, heritage sites continue to evolve or change with added tangible and intangible expressions (continuity of expressions). The core community is also responsible for the continuous care of the heritage through traditional or established means (continuity of care). In this sense, change is embraced as a part of the continuity, or living nature, of the heritage place, rather than something which is to be mitigated or kept to a minimum. Based on recent research and field activities of ICCROM, this paper will characterize ‘living heritage’ based on continuity and change as dominant concepts. Conservation is therefore about managing continuity and change for which new decision-making processes have to be developed.
ABSTRACT
This paper argues that modern conservation concepts, as portrayed in documents like the... more ABSTRACT This paper argues that modern conservation concepts, as portrayed in documents like the Venice Charter, have led to the ‘secularisation’ of built heritage. The term ‘secularisation’ is used to describe the over-emphasis on materiality that has led to it being distanced from people. The main focus of this approach has been on the well-being of the material contents of heritage. The reason for this can be attributed to the fact that conservation philosophy in its formative stages was rooted in the contemporary secular values of the Western world. The paper discusses secularisation and its consequences, resistance to change and its authority or dominance in conservation practice. Despite this dominance and authority, the paper argues that changes which focus on people have happened, particularly, over the last two decades. These changes are characterized as the de-secularisation of heritage. Such changes can also be read as a paradigm shift of moving from the care of heritage to that of pursuing the well-being of both heritage and society as a whole. While providing some sources that can sustain de-secularisation, the paper argues that this shift is a sine qua non for heritage to be meaningful and also to act as a cultural motivator for the development.
Over the last three decades, community and professional views of what constitutes significant cul... more Over the last three decades, community and professional views of what constitutes significant cultural heritage have broadened in many countries around the world. Heritage practice has moved from a narrowly technical or fabric focus to a values-based approach engaging all stakeholders, including indigenous communities. While much Western heritage knowledge and practice remains indispensable, gaps can be filled in by drawing on other knowledge areas and ethical considerations, including links between heritage practice and human rights. These new directions require new approaches in the preparation of practitioners as well as others engaged in heritage processes. In addition to education and training, a third concept – capacity-building – is overarching and potentially powerful in reaching new heritage actors. The aim of giving heritage a valued role in the life of the community, which applies at global, national, and local levels, represents the greatest challenge for educators, trainers, and capacity-builders in the contemporary world.
Suite aux études en l’histoire de l’art à l’Université d’East Anglia, Alissandra Cummins a fait s... more Suite aux études en l’histoire de l’art à l’Université d’East Anglia, Alissandra Cummins a fait sa maîtrise en études muséales de l’Université de Leicester en Angleterre. Originaire de la Barbade, elle est spécialiste du patrimoine, du développement des musées et de l’art des Caraïbes. Directrice du Barbados Museum & Historical Society depuis 1985, elle est également éditrice en chef de la Revue Internationale du Patrimoine Immatériel et chargée de cours à l’Université des Indes occidentales. Entre 1999 et 2004, elle a chapeauté le Conseil consultatif du Conseil international des musées (ICOM) avant d’être élue présidente de cette même organisation de 2004 à 2010. Elle a reçu la Gold Crown of Merit de l’ordre de la Barbade en 2005. Parmi ses publications, on peut lire Plantation to nation : Caribbean museums and national identity, qu’elle a co-édité en 2013. Alissandra Cummins est impliquée au sein de l’UNESCO depuis de nombreuses années. Présidente de la Commission nationale des Barbades pour l’UNESCO depuis 1999, elle a été élue à la tête du Conseil exécutif de l’UNESCO pour la période 2012-2013. Auparavant, elle a été présidente du Comité intergouvernemental de l’UNESCO pour la promotion du retour de biens culturels à leur pays d'origine ou de leur restitution en cas d'appropriation illégale (2003-2005) et du Comité consultatif international pour le programme Mémoire du monde (2007-2009). Suite à l’élection de la Barbade au Comité du patrimoine mondial en 2007, elle a servi comme rapporteur à la session du Comité en 2008, puis comme vice-présidente en 2009 et 2011. Également active au niveau régional, elle a été secrétaire de la Caribbean Conservation Association (1988-1990), présidente de l'Association internationale d'archéologie des Caraïbes (1991-1995) et présidente fondatrice de l'Association des musées des Caraïbes (1989-1992). Les extraits audio suivants sont issus d’une entrevue menée avec Alissandra Cummins par Christina Cameron en juillet 2017 à Cracovie. Madame Cummins y souligne l’importance pour les petits États insulaires en développement de revendiquer leur place dans les activités de la Convention du patrimoine mondial, tant au niveau local qu’international. Face à l’imposante charge de travail du Centre du patrimoine mondial, elle encourage d’ailleurs tous les États parties à s’impliquer et à coopérer davantage.Following studies in art history at the University of East Anglia, Alissandra Cummins completed her Masters in Museum Studies at the University of Leicester in England. Originally from Barbados, she specializes in heritage, museum development and Caribbean art. Director of the Barbados Museum & Historical Society since 1985, she is also editor-in-chief of the International Journal of Intangible Heritage and lecturer at the University of the West Indies. Between 1999 and 2004, she chaired the Advisory Council of the International Council of Museums (ICOM) before being elected President of that same organization from 2004 to 2010. She received the Gold Crown of Merit from the Order of Barbados in 2005. Her publications include Plantation to Nation: Caribbean Museums and National Identity, which she co-edited in 2013. Alissandra Cummins has been involved with UNESCO for many years. President of the Barbados National Commission for UNESCO since 1999, she was elected to head UNESCO's Executive Board for the period 2012-2013. Previously, she was Chair of UNESCO's Intergovernmental Committee for Promoting the Return of Cultural Property to its Country of Origin or its Restitution in Case of Illicit Appropriation (2003-2005) and the International Advisory Committee for the Program Memory of the World (2007-2009). Following the election of Barbados to the World Heritage Committee in 2007, she served as Rapporteur at the Committee's session in 2008, and then as Vice-President in 2009 and 2011. Equally active at the regional level, she was Secretary of the Caribbean Conservation Association (1988-1990), President of the International Association for Caribbean Archaeology (1991-1995) and founder President of the Museums Association of the Caribbean (1989 - 1992). The following audio excerpts are from an interview with Alissandra Cummins by Christina Cameron in July 2017 in Krakow. Ms. Cummins emphasized the importance for Small Island Developing States to claim their place in the activities of the World Heritage Convention, both locally and internationally. In view of the heavy workload of the World Heritage Centre, she encourages all States Parties to become more involved and cooperate more in the work of the Convention.1. La Convention du patrimoine mondial ; 1a. Implication et rôle d’Alissandra Cummins dans le patrimoine mondial ; 1b. Objectifs clés de la Convention du patrimoine mondial ; 1c. Le calendrier des réformes à Cairns ; 1d. Décisions et cas spécifiques ayant influencé la mise en œuvre de la…
ANTROPOLOGÍA. Revista Interdisciplinaria del inah, 2022
Conservation principles originated in the mid-19th century in Europe have been acting as the core... more Conservation principles originated in the mid-19th century in Europe have been acting as the core of the discourse with specific practical approaches for protecting the material remains of the past with much emphasis on their aesthetic and historical values. These principles, which originated with views expressed by individuals or smaller groups, have evolved over the last one and a half centuries. This paper briefly explores the evolution of approaches looking at three interconnected but distinct periods: pre-1970 (fabric-focused period); 1960-1990 (transition period); post-1990 (people-focused period). It argues that evolution has addressed many gaps and deficiencies inherited during the early phases of the discourse. One such gap was the heavy focus on materiality by overlooking people-centric values of heritage (including potential contributions to the livelihood). The paper demonstrates that the people factor gained a more prominent role during the post-1990 phase, emphasising the development of a people-focused approach to conservation. This entails placing people at the heart of the heritage discourse, thus focusing on sustaining heritage, as well as its contributions to sustain the society at large.
Buddhist heritage constitutes the majority of the sites designated as heritage in Sri Lanka. Sinc... more Buddhist heritage constitutes the majority of the sites designated as heritage in Sri Lanka. Since the beginning of the colonial rule in this country these heritage assets have been conserved and managed by central government, using legislation and an institutional framework developed since1890. The principles and practices that have been adopted to follow Western conservation principles introduced during the colonial rule, and they have remained largely unchanged since then.
These principles focus on secular and material values and therefore conservation
and protection objectives and activities overlook other more human centric values, such as spirituality, which may be attached to heritage. This same approach has been applied to Sri Lanka’s Buddhist heritage, which presents many intangible and intellectual values that carry meaning for some 70 percent of the population. While attempts have been made to recognise and respect Buddhist values and practices in some conservation activities, such as the restoration of stupas, the comprehensive set of principles and practices that is needed to underpin conservation and management of this type of heritage is still lacking. This is despite calls at national and global level for changes to ensure that the humancentric values of heritage are recognised and acknowledged. This paper argues for the need to distinguish Buddhist heritage from other types and to develop a new set of principles and practices that are based on Buddhist values, practices, and embedded traditional knowledge systems, in order to ensure that the conservation and management approaches taken to protect and preserve it are relevant and effective.
World Heritage and Sustainable Development: New Directions in World Heritage Management., 2018
The article describes the shift from 'sustaining heritage’ to ‘heritage sustaining broader societ... more The article describes the shift from 'sustaining heritage’ to ‘heritage sustaining broader societal wellbeing and benefits’ and the contributions of ICCROM to this process. As one of the three Advisory Bodies to the World Heritage Committee, ICCROM contributed to the drafting of the World Heritage and Sustainable Development policy adopted in November 2015 (UNESCO 2015). The policy sets out how the world's World Heritage properties can play an active role in enhancing all dimen sions of sustainable development. How this will relate to managing heritage in practice is yet to be fully worked out, just as statutory amendments are still being considered. Nevertheless, progress is being made in the field and in capacity building environments. Indeed, the policy is already a useful document for all interested parties working at a site level. The principles of the World Heritage and Sustainable Development policy are sound, and this bodes well for guidance being translated into pragmatic tools for application at a site level within a couple of years. Even so, it may take longer for this more inter-sectoral and participatory way of working to become 'business as usual' for many heritage practitioners and institutional frameworks.
Revista De Conservacion Conversaciones … con Ananda Coomaraswamy, 2018
This is a volume published in Mexico highlighting the contributions of Ananda Coomaraswamy to con... more This is a volume published in Mexico highlighting the contributions of Ananda Coomaraswamy to conservation. This article highlights how he pioneered in emphasizing the importance of Traditional Knowledge Systems in conservation.
Journal of the Royal Asiatic Society of Sri Lanka, 2020
Conservation of monuments and sites in its modern format was born as the principal concept of the... more Conservation of monuments and sites in its modern format was born as the principal concept of the Modern (Western) Conservation Movement in the mid-nineteenth century in Europe. Remarkably, Sri Lanka commenced its first conservation related activities shortly after this, in the late nineteenth century, in 1890 drawing on the contemporary knowledge introduced by the colonial administrators. Over the past 130 years, such activities have rendered an invaluable service to the country and established an intriguing history of preservation (the term used in the Antiquities Ordinance of 1940). The conservation discourse, however, has evolved substantially since its introduction, by nurturing a broader concept of 'heritage' rather than simply 'monuments and sites' and moving towards management. However, in Sri Lanka, continued reliance on national legislation dating back to 1940 has prevailed primarily embodied in the institution created under its power, namely the Department of Archaeology; a legacy of colonial rule that was heavily influenced by the aforementioned movement. In their current form, neither the legislation nor the institution have succeeded in grasping the concepts of conservation and management of heritage that have since evolved, which are global in their scope and directed towards the twenty-first century, addressing a wide variety of issues and challenges with the invention of new and innovative approaches and tools. This is discussed in the first part of the paper, while part two briefly examines the status of the heritage sector in Sri Lanka. The paper concludes with some suggestions for change: eliminating some of the misconceptions and erroneous interpretations currently dominating the sector, while emphasizing the need to complement existing management systems with evolving knowledge, to ensure a sustainable and effective future for the conservation of Sri Lanka’s heritage.
... www. unesco. org/culture/ indigenous). External forces ... use changes. Because these have ta... more ... www. unesco. org/culture/ indigenous). External forces ... use changes. Because these have taken place over the entire history of human civilization, it is difficult to introduce objective, widely accepted points of reference. Compared ...
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Books by Gamini Wijesuriya
The series of Forums on Conservation served as a think tank for the Asia-Pacific region and beyond, bringing together participants from more than 20 countries to explore contextual issues related to regional cultural heritage management.
Previous editions of the forum focused on conserving sacred heritage, questions of authenticity, and using traditional knowledge to conserve and manage heritage. The objective of the 2016 Forum was to explore the different national heritage systems within the Asia-Pacific region to identify gaps to be addressed in the future. The Forum involved participants from the heritage authorities of various countries, as well as several regional institutions and NGOs.
This volume provides a glimpse into some of the region’s diverse national policies governing heritage conservation, from Pakistan to New Zealand. As Adeni Masni (this volume) states, “The heritage of Malaysia is an embodiment of the history, culture and values representing the Malaysian people”, and the national policies which govern its identification, protection, use and conservation demonstrate the importance of heritage to a national psyche.
This forum series and its subsequent publications were made a reality by the collaboration and generous financial support of the Cultural Heritage Administration (CHA) of the Republic of Korea – ICCROM’s long-standing partner, with whom we continue to collaborate today. We sincerely thank CHA for working with us for many years to provide capacity building, tools and know-how to those tasked with the management and conservation of places of cultural and natural value.
(Translation of the article ‘Complimentary and Contradictory Aspects of International Doctrines and Their Impact at National Level’ (2006) published in Sharing Conservation Decisions: Lessons Learnt from an ICCROM Course. R. Varoli-Piazza (ed.), ICCROM, Rome.)
(Translation of the article ‘Conservation in Context’ (2010) published in the Proceedings of the International Conference 2010 on Conservation and Preservation- Interaction between Theory and Practice, In memoriam Alois Riegl (1858-1905). Florence: Edizioni Polistampa, Edited by M.S. Falser, W. Lipp, and A. Tomaszewski. Translation: Upali Ubhayasekera)
(Translation of the article Living Heritage (2018): First published in Sharing Conservation Decisions: Current Issues and Future Strategies. Edited by A. Heritage and J. Copithorne. ICCROM, Rome. (Translation: Buddhika karunaratne) (https://www.iccrom.org/sites/default/files/2018- 05/sharing_conservation_decisions_2018_web.pdf).
(Translation of the article originally published in the journal Built Heritage: Wijesuriya, G. Towards the De-secularisation of Heritage. Built Heritage 1(2), 1–15 (2017). https://doi.org/10.1186/BF03545659)
This paper argues that modern conservation concepts, as portrayed in documents like the Venice Charter, have led to the ‘secularisation’ of built heritage. The term ‘secularisation’ is used to describe the over-emphasis on materiality that has led to it being distanced from people. The main focus of this approach has been on the well-being of the material contents of heritage. The reason for this can be attributed to the fact that conservation philosophy in its formative stages was rooted in the contemporary secular values of the Western world. The paper discusses secularisation and its consequences, resistance to change and its authority or dominance in conservation practice. Despite this dominance and authority, the paper argues that changes which focus on people have happened, particularly, over the last two decades. These changes are characterized as the de-secularisation of heritage. Such changes can also be read as a paradigm shift of moving from the care of heritage to that of pursuing the well-being of both heritage and society as a whole. While providing some sources that can sustain de-secularisation, the paper argues that this shift is a sine qua non for heritage to be meaningful and also to act as a cultural motivator for the development.
The series of Forums on Conservation served as a think tank for the Asia-Pacific region and beyond, bringing together participants from more than 20 countries to explore contextual issues related to regional cultural heritage management.
Previous editions of the forum focused on conserving sacred heritage, questions of authenticity, and using traditional knowledge to conserve and manage heritage. The objective of the 2016 Forum was to explore the different national heritage systems within the Asia-Pacific region to identify gaps to be addressed in the future. The Forum involved participants from the heritage authorities of various countries, as well as several regional institutions and NGOs.
This volume provides a glimpse into some of the region’s diverse national policies governing heritage conservation, from Pakistan to New Zealand. As Adeni Masni (this volume) states, “The heritage of Malaysia is an embodiment of the history, culture and values representing the Malaysian people”, and the national policies which govern its identification, protection, use and conservation demonstrate the importance of heritage to a national psyche.
This forum series and its subsequent publications were made a reality by the collaboration and generous financial support of the Cultural Heritage Administration (CHA) of the Republic of Korea – ICCROM’s long-standing partner, with whom we continue to collaborate today. We sincerely thank CHA for working with us for many years to provide capacity building, tools and know-how to those tasked with the management and conservation of places of cultural and natural value.
(Translation of the article ‘Complimentary and Contradictory Aspects of International Doctrines and Their Impact at National Level’ (2006) published in Sharing Conservation Decisions: Lessons Learnt from an ICCROM Course. R. Varoli-Piazza (ed.), ICCROM, Rome.)
(Translation of the article ‘Conservation in Context’ (2010) published in the Proceedings of the International Conference 2010 on Conservation and Preservation- Interaction between Theory and Practice, In memoriam Alois Riegl (1858-1905). Florence: Edizioni Polistampa, Edited by M.S. Falser, W. Lipp, and A. Tomaszewski. Translation: Upali Ubhayasekera)
(Translation of the article Living Heritage (2018): First published in Sharing Conservation Decisions: Current Issues and Future Strategies. Edited by A. Heritage and J. Copithorne. ICCROM, Rome. (Translation: Buddhika karunaratne) (https://www.iccrom.org/sites/default/files/2018- 05/sharing_conservation_decisions_2018_web.pdf).
(Translation of the article originally published in the journal Built Heritage: Wijesuriya, G. Towards the De-secularisation of Heritage. Built Heritage 1(2), 1–15 (2017). https://doi.org/10.1186/BF03545659)
This paper argues that modern conservation concepts, as portrayed in documents like the Venice Charter, have led to the ‘secularisation’ of built heritage. The term ‘secularisation’ is used to describe the over-emphasis on materiality that has led to it being distanced from people. The main focus of this approach has been on the well-being of the material contents of heritage. The reason for this can be attributed to the fact that conservation philosophy in its formative stages was rooted in the contemporary secular values of the Western world. The paper discusses secularisation and its consequences, resistance to change and its authority or dominance in conservation practice. Despite this dominance and authority, the paper argues that changes which focus on people have happened, particularly, over the last two decades. These changes are characterized as the de-secularisation of heritage. Such changes can also be read as a paradigm shift of moving from the care of heritage to that of pursuing the well-being of both heritage and society as a whole. While providing some sources that can sustain de-secularisation, the paper argues that this shift is a sine qua non for heritage to be meaningful and also to act as a cultural motivator for the development.
These principles focus on secular and material values and therefore conservation
and protection objectives and activities overlook other more human centric values, such as spirituality, which may be attached to heritage. This same approach has been applied to Sri Lanka’s Buddhist heritage, which presents many intangible and intellectual values that carry meaning for some 70 percent of the population. While attempts have been made to recognise and respect Buddhist values and practices in some conservation activities, such as the restoration of stupas, the comprehensive set of principles and practices that is needed to underpin conservation and management of this type of heritage is still lacking. This is despite calls at national and global level for changes to ensure that the humancentric values of heritage are recognised and acknowledged. This paper argues for the need to distinguish Buddhist heritage from other types and to develop a new set of principles and practices that are based on Buddhist values, practices, and embedded traditional knowledge systems, in order to ensure that the conservation and management approaches taken to protect and preserve it are relevant and effective.
As one of the three Advisory Bodies to the World Heritage Committee, ICCROM contributed to the drafting of the World Heritage and Sustainable Development policy adopted in November 2015 (UNESCO 2015). The policy sets out how the world's World Heritage properties can play an active role in enhancing all dimen sions of sustainable development. How this will relate to managing heritage in practice is yet to be fully worked out, just as statutory amendments are still being considered. Nevertheless, progress is being made in the field and in capacity building environments. Indeed, the policy is already a useful document for all interested parties working at a site level.
The principles of the World Heritage and Sustainable Development policy are sound, and this bodes well for guidance being translated into pragmatic tools for application at a site level within a couple of years. Even so, it may take longer for this more inter-sectoral and participatory way of working to become 'business as usual' for many heritage practitioners and institutional frameworks.