Cultural Heritage as Civilizing Mission: From Decay to by Michael Falser

By Michael Falser

This publication investigates the function of cultural background as a constitutive measurement of alternative civilizing missions from the colonial period to the current. It contains case stories of the Habsburg Empire and German colonialism in Africa, Asian case reports of (post)colonial India and the Dutch East Indies/Indonesia, China and French Indochina, and a different dialogue on 20th-century Cambodia and the temples of Angkor.

The issues tested diversity from architectural and highbrow historical past to ancient maintenance and recovery. Taken jointly, they give an summary of old procedures spanning centuries of institutional practices, in which the idea that of cultural history used to be appropriated either via political regimes and for UNESCO global historical past agendas.

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1989. L’Expe´dition d’E´gypte. Paris: Armand Colin. Leniaud, Jean-Michel. 2002. Les archipels du passe´. Le patrimoine et son histoire. Paris: Fayard. Locher-Scholten, Elsbeth. 1981. Ethics in Fragments. Five Studies about Colonial Thinking and Practices of Dutchmen in the Indonesian Archipelago 1877–1942. Utrecht: HES Publishers. Original in Dutch. Lorin, Amaury. 2008. ” In Angkor VIIIe-XXIe sie`cle: me´moire et identite´ khme`res, edited by Hugues Tertrais, 110–23. Paris: E´dition Autrement. Lowenthal, David.

Desroches-Noblecourt, Christiane and Georg Gerster. 1968. The World saves Abu Simbel. Vienna: Koska. , and Bret Witter. 2009. The Monuments Men. Allied Heroes, Nazi Thieves and the Greatest Treasure Hunt in History. London: Center Street. € Elias, Norbert. 1976. Uber den Prozeß der Zivilisation. 2 vols. Frankfurt/Main: Suhrkamp. , eds. 2008. The Heritage Reader. London and New York: Routledge. Falser, Michael. 2010. ” In Theory and Practice in Conservation and Cultural Heritage as Civilizing Mission: Methodological Considerations 29 Preservation––Interactions between Theory and Practice.

However, when Leo Frobenius published his Kulturgeschichte Afrikas in 1933, the medium of cultural heritage once again took centre stage. ” In a move that is reminiscent of the Habsburgian transformation from regionalist appreciation “from above” of (im)material cultural expressions to cultural essentialisms exploited “from below,” Frobenius’ concept of the Kulturkreislehre as regional, immaterial concentrations of “soul and feeling” was exploited by emerging African-nationalist movements such as Negritude or Pan-Africanism, as a particularly African way of thinking, feeling, and living.

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