Cultural Heritage And Development In The Arab World
Cultural Heritageand Developmentin the Arab WorldEditorsFekri Hassan – Aloisia de Trafford – Mohsen YoussefForewordIsmail Serageldin
Bibliotheca Alexandrina Cataloging-in-Publication DataCultural heritage and development in the Arab world / editors, Fekri Hassan, Aloisia de Trafford,Mohsen Youssef ; foreword Ismail Serageldin. – Alexandria, Egypt : Bibliotheca Alexandrina,2008.p. cm.ISBN 978-977-452-133-11. Cultural property -- Protection -- Arab countries. 2. Economic development -- Social aspects-- Arab countries. I. Hasan, Fikr . II. Trafford, Aloisia de. III. Y suf, Muhsin. IV. Serageldin,Ismail, 1944–363.6909174927--dc212008388776ISBN 978-977-452-133-1Dar El-Kuttub Depository No 22932/2008 2008 The Bibliotheca Alexandrina. All Rights Reserved.NON-COMMERCIAL REPRODUCTIONInformation in this publication has been produced with the intent that it be readily available forpersonal and public non-commercial use and may be reproduced, in part or in whole and by anymeans, without charge or further permission from the Bibliotheca Alexandrina. We ask only that: Users exercise due diligence in ensuring the accuracy of the materials reproduced; Bibliotheca Alexandrina be identified as the source; and The reproduction is not represented as an official version of the materials reproduced, nor ashaving been made in affiliation with or with the endorsement of the Bibliotheca Alexandrina.COMMERCIAL REPRODUCTIONReproduction of multiple copies of materials in this publication, in whole or in part, for thepurposes of commercial redistribution is prohibited except with written permission from theBibliotheca Alexandrina. To obtain permission to reproduce materials in this publication forcommercial purposes, please contact the Bibliotheca Alexandrina, P.O. Box 138, Chatby, Alexandria21526, Egypt. E-mail: secretariat@bibalex.orgCover design Mohamed GomaaText layout Cherine BayoumiPrinted in Egypt1000 copies
ContentsForewordIsmail Serageldinv1.IntroductionFekri Hassan & Mohsen Youssef12.Heritage for Development: Concepts and Strategic ApproachesFekri Hassan133.Heritage, Orientalism and DevelopmentTamima Mourad534.Cultural Heritage in Lebanon: Between the War ofthe Past and Future Urban DevelopmentKhaled Tadmoury755.Public Initiatives vs. Governmental Efforts inthe Development of Urban Heritage in EgyptGalal Abada896.The Development Potential of Cultural Heritage EndowmentsMichael Cernea1117.Development of Cultural Industries in EgyptNora Ebeid1458.Information Technology, Cultural Heritage andSustainable DevelopmentNagla Rizk1679.Sustainable Tourism Planning in the Arab World:The Egyptian CaseEman Helmy and Chris Cooper17510. Sustainable Development of Saharan Tourism and HeritageRachid Sidi Boumedine20511. The Hammam: Scenarios for a sustainable futureHeidi Dumreicher229
ivContents12. Identification, Domains and SafeguardingIntangible Cultural HeritageAhmed Mursi24313. Heritage Preservation on Law and Policy:Handling the Double-Edged Sword of DevelopmentAlexander Bauer25314. Intangible Cultural Heritage and Intellectual PropertyAhmed Abdel-Latif26915. Cultural Heritage Development in the Arab World:Moving ForwardSheikha Hussa Al Sabah281AbstractsBibliography293301
ForewordIsmail SerageldinCultural heritage is the outcome of human experiences within a dynamicsocial context. Its tangible and intangible aspects are among the mostfundamental sources of social solidarity, world views, beliefs, practices,and aspirations. It is the basis of social mobility and the matrix withinwhich change is facilitated. As such, cultural heritage cannot be ignored inany serious effort toward human and economic development.Arab heritage, one of the main strands of world heritage, is rich anddiverse. It represents, with all its myriad manifestations, a cultural capitalthat can be mobilized, at a time of radical political and economic changesin the region and the world as a whole, as a means of enhancing prosperityand as a foundation for effective and productive dialogue among nations.Cultural Heritage and Development in the Arab World is an importantcontribution to the ongoing social developments in the region. It is thefirst volume that canvasses the tremendous potential of cultural heritagein shaping the future of the Arab World. The contributors did not shyfrom exposing the problematics of cultural heritage management inthe Arab World, but they have also been clear about the actions neededto valorize and mobilize heritage. Their work spells out strategies andmechanisms that aim to protect, preserve, conserve, and mobilize heritagefor development within a view that reaches beyond short economic gainstoward sustainable development that ensures the dignity, capability, andcreativity of the peoples of the region, as well as the integrity and viabilityof the diverse environmental habitats and cultural landscapes.Cultural Heritage and Development in the Arab World is a call for action, a callfor a reconsideration of the past with all its manifestations from proverbs,festivals, and arts to the visible emblems of ancient great civilizations.
viIsmail SerageldinForwardThese manifestations are not to be regarded as “antiques” or “treasures”for the enjoyment of certain segments of society and visitors from abroad,but as an inheritance of moral and social values and norms that can beeffectively mobilized for a better future, and for a better understanding ofthe role of each individual in contributing to the making of a good societyand a world of peace and prosperity.
1IntroductionFekri Hassan and Mohsen YoussefCultural resources range from imposing monuments to live performancesof traditional music and dance. In a changing world, these resourcesare subject to the ravages of economic developments that often fail totake into consideration the tangible and intangible benefits that can beaccrued from mobilizing cultural resources as assets for both economicand human development. To make matters worse, many developmentprojects consider historical or archaeological remains as a nuisance, andregard traditional crafts and practices as outmoded and a hindrance to“progress”. Contributions in this volume emphatically recognize thedevelopmental role of cultural heritage and its vital importance for thesuccess of economic projects, the direct economic benefits that can bederived from proper management of cultural assets, and the value ofcultural heritage as a means of developing human resources. The overalltheme of heritage and development is approached by Fekri Hassan, whilethe specific topic of the link between heritage and economic development ishandled by anthropologist Michael Cernea, who is among the few pioneersin the field of heritage and development. His experience in developingheritage-related financing policies of the World Bank for the Middle Eastand North Africa (MENA) region, which overlaps with the Arab world”,is reflected in his contribution, which has broader implications beyondthat region. Cernea is clear about the importance of cultural heritageas a resource for social and economic development. He is equally clearabout the value of cultural heritage as a “Public Good”. He calls formore generous allocations of funds to protect and conserve it for thebenefit of current and future generations. He also provides a framework
2Fekri Hassan & Mohsen YoussefChapter 1of assigning a value to cultural heritage assets as a key element towardimproving economic methodologies of heritage management.The importance of an examination of cultural heritage anddevelopment in the Arab World cannot be over-emphasized at this juncturein the history of the region and the political and economical currents thatare sweeping the world from China to Brazil. The regional and globaltransformations underway require a serious examination of the mind-sets(schemata) that have influenced humanity over the last centuries leadingto the current situation in order to assess the potential for accommodatingchange and participating in the ongoing global developments. Mind-setsinfluence the way people see themselves and others, and how they makedecisions in a changing world. At times of dramatic change and uncertaintypeople are likely to cling to traditional beliefs and practices, often withoutre-examining their suitability for coping with new situations. The tendencyto cling to the past and sometimes to adhere to its formulae represents aflight mechanism and an escapism to the comfort of what has been triedin the past, following the Arab saying: Elli ti’rafu ahsan min elli ma t’rafoush(what or whom you know is better than he/what you do not know). Assuch, tradition provides patterns of knowing and acting under uncertainty.This may often be a good thing, but at times this conservative policy maylead to a denial of the present and blindness to novel opportunities andsolutions.In the Arab world, the current tendency among some groups to beentrenched in parochial and militant interpretations of Islam with explicitreference to the Islamic past represents a rigid and narrowly focusedreaction to the political and economic hegemony of the West. This leadsto a confrontational strategy that in turn deepens and solidifies pre-existingwestern stereotypical views of Arabs and Moslems. Such views were theresult of a history of political confrontations between European countriesand the Ottoman Empire, which came in the wake of the Crusades whenarmies from Europe were bent on achieving a stronghold in the HolyLand and neighboring countries. More recently, the 19th century witnessedthe occupation of many Arab countries by European powers shaping thepolitics and nationalist yearnings in the Arab world since that time andrekindling memories of distant historical events.
Cultural Heritage and Development in the Arab World3On both sides, the historical relationships have been used by extremiststo represent no more than competition and at times deadly combat forpower, land and souls (Huntington 1996). This view not only overlooksthe mutually beneficial contacts between Arabic-speaking countries andEurope, but also the history of such contacts before the rise of Christianityand Islam. The conflation of countries in North Africa and the so-calledMiddle East or Near East with an “Arab World” and an Islamic world,used both by Arabic-speaking countries as well as Europeans is ratherunfortunate because it tends to obviate the multiple affiliations and thedifferent Pre-Islamic cultural backgrounds of “Arab” countries, leads tothe notion that the Arab world is “ethnically Arab” and that the Arabicspeaking countries are homogeneous or ought to be categorized and ruledas “Islamic” countries. These kinds of confusions both inside and outsidethe MENA region (Middle East and North Africa) have led at times toa reconfiguration of the past to fit political agendas that either paint thepeoples of the region as backward, fanatical, and ignorant or characterizethe region as a single nation of Moslems whose heritage is solely Islamicand Arabic.The political context of heritage is often overlooked but we deemit essential for any serious discussion of any aspect of heritage in theArab World, a term which we use, with the understanding that it refersto a geographical region that extends from the Emirates to the shores ofthe Atlantic and from Syria to the Sudan. The historical integrity of theregion, however, requires the inclusion of non-Arabic speaking countrieslike Turkey and Iran for a better understanding of the social dynamics ofthis part of the world. In this volume, Tamima Mourad presents a cogentexamination of the colonial context of the archaeology and heritage ofLebanon, which serves as a concrete case study of how “heritage” has beenappropriated by colonial powers, like France in the Lebanon, in order toclaim dominance and hegemony (cf. Dyson 2006). The Ottoman Empirewas regarded as a decaying, obsolete world power. The colonizers lumpedtogether the inhabitants of the region in the Ottoman basket and negatedthem from history creating the phantasm of a civilization that links preIslamic civilizations like Persia, ancient Egypt and “Mesopotamia” withGreece and Rome, which they regarded as their immediate ancestors. Therole of Islamic civilization as an intermediate link between Pre-Islamiccivilizations and the West have thus been overlooked in Public discourse,
4Fekri Hassan & Mohsen YoussefChapter 1especially of politicians, although it has been difficult to erase fromscholarly works.The indicators of the rise of Europe to power and dominance werematerial possessions, especially those of ancient civilizations (Hassan2006a). Following in the footsteps of the Romans who removed obelisksfrom Egypt to erect them in Rome, the European colonial powers similarlycarried out obelisks to England and France and began an unprecedentedwave of acquiring “antiquities” and what they referred to as treasures.Mourad shows how this has been also a means by which European powersand their agents competed for collections and antiques in order to establishtheir superior political standing in the world. This practice, initially ofsupporting illicit digging and purchases and later followed by systematicexcavations and seemingly official procedures has robbed the region ofmany fabulous and irreplaceable elements of its heritage. Any claims toreturn such objects are both politically complicated and legally impracticalin light of current laws and historical circumstances that made the exportof antiquities curiously legal. The valorization of antiquities as objects ofvalue and treasure was not only essential for buttressing nationalist westernagendas, but also as a means of establishing status among Europeanclasses. Acquisition of antiquities of the older civilizations of the MiddleEast and the Arab world thus became a means to establish both Europe’snationalism and its class structure. That antiquities fetched their top valueabroad and that they became even more valuable after the introductionof laws that restrict the appropriation of antiquities to professionalarchaeologists and museums, made dealing in antiquities and illicit diggingand smuggling an attractive endeavor as Mourad (this volume) observes.The European conception of “antiquities” has been implanted inmany Arab countries because of the western dominance of the so-called“antiquities” organizations. This emphasis on “antiquities” not only placedthe emphasis on objects from the distant past which divorced them frommodern objects, but it has also led to a neglect of what is now called“intangible heritage” which is dealt with in a paper in this volume by AhmedMursi. Intangible heritage, colored in most cases with Islamic ingredients,has become progressively relegated to the commoners and the poor. Bycontrast, the elite of the Arab world came to identify themselves withEuropeans, thus participating in the denigration of indigenous intangibleheritage which the elite regarded as backward. Regrettably, the word
Cultural Heritage and Development in the Arab World5“Baladi” (lit. of country-origin) has become a derogative term denoting“common” or “mundane.” In her paper on cultures of the Arab worldtoday, Sheikha Hussa Al Sabah, refers to cultural heritage as the “vasttreasure of artworks, architecture and artifacts, and literatures.” She alsorefers to culture as the totality of people’s socially transmitted behaviorpatterns, beliefs and arts. Sheikha Hussa Al Sabah is aware of the disparitybetween such sociological and anthropological concepts of culture and theelitist views that envision culture in terms of “high” culture and treasures.In her paper, she also refers to the relationship between cultural heritage,identity, and nationhood. Her paper reveals the much disputed notionsof culture in the Arab world and the role of heritage in the making ofcontemporary Arab societies. The editors are of the view that the term“culture” has a political context in the history of Europe, and that it wasintroduced to buttress the notion of separate European identities, such asGerman, British, Italian, French, and a common European identity visà-vis that of the “Orient”. The terms “culture” and “civilization” werealso introduced within a scheme of universal cultural evolution that seeshistory as a succession of phases that leads to the most advanced stage ofcivilization, that of Europe. Culture, regarded during the “Enlightenment”as a state of refined behavior and acquired taste, was used later as aconcept that characterizes a group of people distinguishing them fromothers. From this aspect, the term culture was popularized in English byE.B. Taylor in 1871 (re-published 1974) to refer to the ideas, behavioraltraits, and artifacts that characterizes a group of people. This conceptfitted the conceptual foundation of modern European nations, and is stillmaintained to sustain the “nations” that now form the backbone of thecurrent world in and outside Europe (for further definitions of culture seeKroeper and Kluckhon 1952).However, as originally conceived, the concept of culture overlookedthe differences within these so called “nations” based on ancestry,geographic location, and language, as well as differences due to education,residence (country vs. city), occupation, religion and gender As originallyconceived, the totalizing concept of culture has the potential of subjugatingminorities by the powerful elite, the idealization and valorization ofelite values and heritage to the detriment of vernacular and indigenousheritage. It also has the potential of conflating identity with racial claims orreligious affiliation thus creating a basis for prejudice, discrimination, and
6Fekri Hassan & Mohsen YoussefChapter 1the dehumanization of others. Sadly, these potentials are materializing incurrent anti-western and opposition movements in the Arab world. Thesemovements pose a serious threat to the region by propagating values thatare antithetical to societal cohesion and solidarity. Recognizing the needto safeguard cultural diversity for a better future, UNESCO has produceda Universal Declaration on Cultural Diversity in 2001 60m.pdf). This declaration recognizes therole of cultural diversity in development and creativity.The paper by Sheikha Hussa Al Sabah opens the door for a debate onthe concept of culture as used in the Arab world and what it represents(translated into Arabic as Thaqafa as in the UNESCO declaration, the wordin Arabic conveys the notion of intellectual and artistic output. The term isalso translated as “Hadara” which has the connotation of “civilization” asopposed to “badawa”, which refers to nomadic pastoral societies. Perhapsculture has to be regarded as those material, cognitive, behavioral, andcommunicative elements that are transmitted from the past to groups ofpeople who are in dynamic interactions because of their geographicalproximity or other factors that facilitate communication. From the vantagepoint of the present and given the position of a person in society, he orshe may identify certain elements as those of his own people, the nation atlarge, or humanity. One may even thus speak of a single world civilizationwhich is the manifestation of the cultures of all the peoples in the world.It is in fact this concept that underlies the UNESCO World HeritageConvention that recognizes that there are heritage elements that are ofuniversal, transcultural significance and value. These notions of sharedheritage are the basis for creating bonds between nations, similar to thosethat were used to create bonds between peoples of the same nation whenthe nation-state was under development during the 19th century. Thesenotions, however, have to take into consideration indigenous traditionsand heritage items that may range from sacred trees to wells since theseheritage elements contribute not so much to identity but to th
1. Introduction 1 Fekri Hassan & Mohsen Youssef 2. Heritage for Development: Concepts and Strategic Approaches 13 Fekri Hassan 3. Heritage, Orientalism and Development 53 Tamima Mourad 4. Cultural Heritage in Lebanon: Between the War of 75 the Past and Future Urban Development Khaled Tadm
Heritage Local Planning Policy Framework, particularly Clause 22.05 – Heritage Policy Clause 43.01 – Heritage Overlay and Schedule to the Heritage Overlay Reference Documents – Heritage Studies 4. Methodology The scope and format of the Bayside Heritage Action Plan 2017 was informed by Heritage
STATE OF HERITAGE REVIEW Local Heritage 2020 STATE OF HERITAGE REVIEW Local Heritage 2020 Accessibility If you would like to receive this publication in an alternative format, please telephone the Heritage Council of Victoria on 9651 5060, or email heritage.council@delwp.vic.gov.au. This document is also available on the internet at
Heritage food is included in the category of cultural heritage. Malaysia is a multiracial country and that has contributed production of various types of cuisine heritage. There are 51 kinds of food heritage that has been declared as 2015 National Heritage such as Air Nira, Ice Kepal, Bubur Anak Lembah, Inang-inang, Lompak Tikam and so on.
4. Cultural Diversity 5. Cultural Diversity Training 6. Cultural Diversity Training Manual 7. Diversity 8. Diversity Training 9. Diversity Training Manual 10. Cultural Sensitivity 11. Cultural Sensitivity Training 12. Cultural Sensitivity Training Manual 13. Cultural Efficacy 14. Cultural Efficacy Training 15. Cultural Efficacy Training Manual 16.
1.To identify the cultural heritage sites in the area. 2.To analyze the contribution of cultural heritage sites to socio-economic development and environment sustainability in Tanzania. 3.To examine the extent to which cultural heritage sites have been managed and conserved in Tanzania. Significance of the study
1. The World Heritage Convention and its Operational Guidelines consistently refer to World Heritage Sites as ‘Properties’ (i.e., the area of land inscribed on the World Heritage List is a “property”). The term World Heritage property is therefore used throughout this report in preference to the term World Heritage site.
the domain of cultural heritage, reusing existing multimedia and textual resources. The two articles in Part 3: Augmented Reality and Robots provide some solutions to visiting cultural heritage sites. Francesco Cutugno et al. explore the domain of Natural User Interfaces (NUI) applied to cultural heritage, and propose the design of this NUI semi-
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