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This article focuses on the legal and technical challenges of protecting intangible cultural heritage in Nigeria. Over time, Nigeria and its population have focused heavily on the petroleum industry as the primary source of the country's economic sustainability, ignoring other viable economic sectors such as heritage preservation, protection, and management for sustainable tourism. This is because the country's heritage legislation has been severely eroded and rendered ineffectual in protecting Nigeria's heritage resources, in particular its intangible cultural heritage. Various stakeholders have expressed concern about the need to maintain and protect cultural assets all around the world. This has thus led to the promulgation of laws governing their protection. These regulations, however, did not begin in Nigeria until the colonial period, when the necessity to acquire and conserve heritage objects became recognized. Therefore, this article uses an exploratory research design with key informant interview methodologies as a data-gathering instrument. As a result, it demonstrates that numerous intangible cultural heritage resources in Nigeria are negatively impacted by political and societal instability, the increasing demand for antiquities and artworks, and socioeconomic challenges, amongst other human-induced factors. The existing heritage law in Nigeria, Decree No. 77 of 1979, is insufficient in terms of currency, enforcement, and efficiency, rendering its provisions ineffective. [ABSTRACT FROM AUTHOR]

This case note analyses an appeal decision (Khoin v Jenkins in Re: Observatory Civic Association v Trustees for the Time Being of the Liesbeek Leisure Properties Trust [2023] 1 All SA 110 (WCC)) handed down in 2022 by the Western Cape High Court, its purpose being to identify the strengths and weaknesses of the decision and to comment on possible future developments. The text of the judgment is interpreted in the light of judicial precedent, literature and domestic (South African) and international law. One of the key findings is that "intangible heritage" is an integral part of both domestic and international law, and the Khoin-case gives judicial recognition to the concept as a part of South African heritage law. One of the main criticisms levelled against the judgment is that it does not adhere to judicial precedent in failing to find that the right to consultation of First Nations Peoples before administrative action is taken that allegedly violates their constitutional rights to intangible heritage is sufficient to satisfy the test for the existence of a prima facie right for the purposes of obtaining an interim interdict. [ABSTRACT FROM AUTHOR]

Developers, the courts and consent agencies are struggling to come to terms with Indigenous heritage places that embody evolving heritage values – places that some anthropologists describe by reference to a process of 're-inscription'. In an attempt to predict how the heritage profession will respond to these developments, this article looks back at a comparable case study that involved a 're-inscribed' Indigenous landscape in NSW. It concludes that, in spite of criticisms of commercial heritage consultants made by some theoreticians embedded in academia, the tools for managing such sites have been developed by heritage practitioners over many years, but are commonly inconsistently or poorly applied, if they are applied at all. [ABSTRACT FROM AUTHOR]

Sidi-El-Houari is Oran's mother city, carrying the identity of a city that has been continuously under construction for a thousand years. Despite its status as a 'protected sector,' this neighbourhood is today threatened with being wiped out due to the deterioration of its built form and general socio-economic devitalisation. Limited interventions have regrettably played a role in the deculturation of a place that is loaded with memory. Official preservation discourse and regulations that support heritage turn out to have been particularly ineffective at preserving this priceless legacy. This essay considers the reasons for and the implications of the pervasive inertia, especially in those institutions which are charged with preserving and rehabilitating the 'protected sector.' Furthermore, the division within, and weakness of, civil society prevents a significant level of pressure being placed on local authorities to enforce heritage law. This part of the city needs, but does not have, an effective preservation strategy. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The contemporary decolonisation movement necessitates ethical reconsideration of the ownership of archaeological sites and objects, alongside reconsideration of the control of the archaeological and historical narrative. In this article, a British archaeologist argues that as we work towards decolonisation, heritage law must change. Advances in metal detecting technology have made the collection of archaeological artefacts easier than ever before; popular perceptions need to shift away from the hunt for buried treasure. Archaeological and ethnographic material should be legally defined as the patrimony of the local community, and ought to be held in public ownership/stewardship in that country. In England today, unless it is a known archaeological site or monument that is specially designated, there is no permit required to excavate, and no licence needed to go metal detecting, only the private landowner's permission. In England and in the U.S., it is still legal for dealers and auction houses to trade in archaeological material. Ending the trade in antiquities would be analogous to the proposed worldwide ban on trading in wildlife, an issue that has recently risen up the global agenda. Abolition of sales of archaeological material at British auction houses could eventually have the added advantage of making the global antiquities market unsustainable. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Bioethics / Revue canadienne de bioéthique is the property of Ecole de Sante Publique de l'Universite de Montreal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the legislative basis and operational effectiveness of the national and prefectural systems for designating and promoting traditional crafts in Tokyo. Traditional artisans participate in these systems primarily through their involvement in kumiai ('artisan guilds'), whose historical background and organizational structure are briefly summarized. To evaluate the usefulness of government support for contemporary craft practitioners, four broad and interrelated categories of kumiai activities are examined: promoting craft business, maintaining and enhancing craft skills and product quality, securing the future of craft traditions, and procuring craft materials. These goals are reflected in the frameworks of national and prefectural legislation that aims to support the efforts of kumiai. However, these goals and the resulting legislation have created a sustained discourse of tension palpably felt by many crafters themselves: the clash between laws designed to protect or promote 'traditional' crafts and other laws that aim to safeguard ecology or animal welfare. Examination of this tension as it is understood and discussed by artisans themselves reveals that, although the positive impact of traditional craft designation systems is widely recognized, it is also perceived that incompatible environmental protection laws can negatively affect their business and threaten the long-term sustainability of craft traditions. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anales de Historia del Arte is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The need to protect and safeguard the world's heritage has emerged as a concern for the international community as the deterioration, damage and destruction of both tangible and intangible heritages are seen to be on the increase. The outstanding universal values of the natural and cultural heritage reflect the deep-seated interdependence between the tangible and intangible domains of heritage, rendering them unique and irreplaceable, thus necessitating conservation as it is a reflection of humanity. "Heritage" is a difficult concept to define. Determining what heritage "is" and to whom something is considered a "heritage", is a highly subjective, value-oriented exercise, contingent on the individuals, groups and communities who in various ways, had identified themselves with, and related themselves to the heritage. This article explores the narrative of the normative landscape of heritage conservation and its progressive development. The discussion adopts a discursive approach in interpreting the heritage discourse as codified in the relevant international legal instruments. An inquiry into the dynamic interpretation of "heritage" couched in the imperative to protect and to safeguard both tangible and intangible heritages is important in supporting the efforts towards conservation of heritage. This will ultimately enable a legacy to be left that could be inherited by future generations. [ABSTRACT FROM AUTHOR]

Copyright of Ius Canonicum is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This special volume of Conservation and Management of Archaeological Sites debates the priorities and pressures involved in the conservation and management of archaeological sites in the marine zone — above, across and below water on an international scale. The contributors represent a cross-section of practitioners drawn from industry, the public sector and academia, working literally around the entire globe from Australia to Argentina by way of the UK, US and elsewhere. They consider, among other things, threats to coastal and submerged cultural resources in the light of farming and industrial development, the management of historic wreck sites and viability of in situ preservation, the impact of national programmes such as the UK Aggregates Levy Sustainability Fund, and the future management of underwater cultural heritage via tools such as the newly ratified 2001 UNESCO Convention on the Protection of the Underwater Cultural Heritage. [ABSTRACT FROM AUTHOR]

Submerged cultural resource managers have a daunting task; balance the protection of the underwater cultural heritage without denying or unfairly restricting economic development of the coastal zone. Underwater archaeological resources such as historic shipwrecks and submerged prehistoric sites can and have been impacted by fishing, farming, and energy development — both 'traditional' (i.e. hydrocarbon-based) and 'renewable' (i.e. wind, water, and thermal). This paper discusses the numerous stakeholders involved in the utilization of coastal and underwater resources, and how archaeological sites are mapped, managed, mitigated for and preserved within the pursuit of marine resources. [ABSTRACT FROM AUTHOR]

The question of whether historic wrecks are risks or resources is a matter of perception and understanding. This paper discusses how shipwrecks can be, and have been, perceived as either risks and/or resources or neither, but yet how wrecks tend to be thoughtlessly labelled as resources, in particular by cultural heritage managers, a labelling with serious consequences for the management and curation of wrecks, encouraging or justifying actions by others which compromise the archaeological integrity and value of these sites. [ABSTRACT FROM AUTHOR]

The UNESCO Convention on the Protection of the Underwater Cultural Heritage was designed to come into force after the date of deposit of the twentieth instrument of ratification, acceptance, approval or accession (Article 27). This occurred in January 2009 after the deposition of an instrument of acceptance by Barbados on 2 October 2008. Now the Convention is in force it creates binding obligations under international law between those States Parties. But it will do more than this; in March 2009 the Director-General of UNESCO convened a meeting of States Parties in Paris, to decide the functions, responsibilities and rules of procedure in relation to the Convention. This paper discusses the implications of the Convention at both the domestic and international levels, considers why some nations have not chosen to ratify, and how such objections might be overcome. [ABSTRACT FROM AUTHOR]

Defining 'in situ' in management terms is usually more difficult in practice than in theory. Ideally, 'in situ' preservation is a process whereby the preferred management option is to leave underwater cultural heritage in place where it was discovered, so long as this does not result in significant damage to the resource. However, it must always be kept in mind that in situ preservation is not always the best option for all time — or even at the time of discovery. Some underwater cultural heritage is threatened by erosion, storms, looting, salvage, development and other factors. In addition, sometimes there are valid research questions that can best (or only) be answered through excavation. This paper discusses these questions in relation to domestic and international laws and in particular in consideration of the recently ratified UNESCO Convention on the Protection of the Underwater Cultural Heritage. [ABSTRACT FROM AUTHOR]