Search results

Sculpted by the elements and inhabited by an established corpus of local families, Kandovan Village is a rare example of functioning cultural heritage largely overlooked by international tourists. Within this context, this chapter demonstrates how heritage sites can use their inherent sociocultural characteristics to stimulate tourism. Leveraging this encourages site managers to draw upon less tangible elements, such as the sincerity of local inhabitants and the potential for their site to serve as a platform for social interaction, in order to engage tourists, stimulate memorable experiences, and encourage repeated visits and recommendations to others. In doing so, this chapter highlights the importance of prior knowledge, word of mouth, and co-creation in crafting cultural heritage tourism experiences.

Through a case study of the Po Klaong Girai temple in Vietnam, this paper explores how indigenous community perceive tourism benefit sharing (TBS) associated with their cultural tourism at sacred living-heritage sites and how this TBS enhances the equality and inclusion for indigenous community in the context of tourism in Vietnam.

This study employed ethnographic fieldwork and semi-structured interviews with 35 indigenous Cham priests directly associated with managing and preserving the Po Klaong Girai temple.

This research found that Cham community perceive inequality and exclusivity on tourism benefit sharing at this religious site. While Cham Ahier priests face economic barriers in providing these services to the community, annual tourism revenue is allocated to local government budgets. Such economic pressure forces the priests to seek alternative economic avenues to support their families at the expense of their traditional commitments to communal, cultural and religious activities, significantly impacting sustainable heritage conservation. This has led to strained relations between the local community and local authorities.

This research provides evidence to improve living heritage management practices by proposing tourism development policies for equality and inclusion among stakeholders, especially minorities and disadvantaged groups. This can be an experiential and necessary lesson for “dealing” with sustainable heritage management in heritage living sites in other ethnic minority areas in Vietnam and globally.

The findings from this study address the knowledge gap on equitable revenue sharing in heritage tourism, where financial benefits from the commodification of minority cultures should be used to support local communities and the custodians of indigenous heritage.

This study applied the Heritage Place Lab (HPL) research-practice teams methodology to identify missing cultural values and/or oversubscribed natural values and assess impacts on sustainable conservation of the Okavango Delta World Heritage Site. The authors found that cultural elements are often overlooked owing to limited inputs from trans-disciplinary and cross-stakeholder perspectives to conservation. This may explain why the majority of African sites on the List of World Heritage in Danger are of “natural” designations, as an absence of cultural values is linked to the exclusion of people and, therefore, gives rise to conflicts of access and use.

World Heritage Site statistics, published and non-published documents/literature, site maps, site registers, consultancy reports and archival materials were used to assess whether existing as well as potential natural and cultural site values were considered for the contemporary management of the Okavango Delta site in a way that leads to a sustainable conservation approach. The composition of the research-practice team as suggested by the HPL methodology constituted a ready-made diverse team of academics, policy makers and community members that could apply its diverse expertise to fully assess whether all values necessary for a sustainable conservation approach are accounted for.

Using expertise of trans-disciplinary team populated during the HPL, the authors found that cultural values of the OD-WHS are not highlighted in the OUVs dossier but are significantly expressed on site by locals, leading to potential conflicts of conservation. The research alerts conservationists to embrace an approach that includes all values on the site in order move towards sustainable conservation.

More research that require funding is needed to cover a wider area of the site, as well as enable work in adjoining countries to compare experiences per country - The Okavango waterbody starts in Angola and go through Namibia, and finally to Botswana.

Conservation indicators of African nature world heritage sites constitute of, and border on, diverse stakeholders. An all-encompassing approach such as the Heritage Place Lab (HPL) methodology approach always needs to be factored in.

Including cultural aspects of world heritage sites designated as ‘natural' is important to allow for socio-cultural inclusion in conservation management. This allows for local communities to become visible and active participants in the management of the site as they contribute their socio-cultural qualities to landscape conservation and management, a process that has potential to enhance sustainable conservation of the Okavango Delta site landscape, as well as other wetlands across the world.

The adopted approach to values assessment has somehow not conformed to the OUVs emphasis or other dichotomies of the World Heritage criteria but instead assessed on-the-ground management practice against key sustainable conservation indicators. Using the ICCROM HPL trans-disciplinary research-practice team approach, the focus was on a holistic values assessment of the site. The authors found that cultural values are currently under recognised, under-acknowledged and less expressed; creating potential conflicts that may hinder achievement of sustainable conservation and management of the site towards 2030 SDG agenda.

The purpose of this paper is to identify young cultural visitors’ perceptions towards culture and cultural heritage destinations.

This study, based on a survey conducted in the archaeological site of Delphi in Greece, examines young cultural visitors’ perceptions by identifying their perceived importance for a series of destination attributes.

Findings reveal the important characteristics of cultural heritage sites for young travelers. Emphasis needs to be given on the following four influential factors of a cultural heritage site: organization and facilities, learning and experience, operation and accessibility, and place and promotion.

Tourism authorities ought to focus upon young people and understand their needs in order to attract them to cultural destinations providing positive experience/s. This study is a unique attempt to analyze the perceptions of young people in cultural destinations and is limited to only one cultural heritage site, Delphi. Further, research in other sites examining younger ages and their differences would provide significant information about this unexplored market in cultural sites.

This paper examines that misconception about culture concerning only older age‐groups needs a new way of thinking that takes into consideration young visitors as important cultural visitors. By ignoring their importance, opportunities to maximize value from the sites as well as to operate them in a more sustainable manner are lost. Knowing exactly the perceptions of young people for culture gives insights into their present and future behavior in cultural heritage destinations.

There are many threats to cultural heritage including armed conflict and natural disasters such as earthquakes, fire and flooding. It is understandable that these dramatic events frequently capture the world’s attention. However, a far more considerable danger is inadequate management a lack of financial resources to conduct continuous conservation and maintenance. The purpose of this paper is to gain an understanding of the current state of financial sustainability at a limited selection set of tangible immovable cultural heritage sites and investigate why this critical aspect is deficient. Case studies have been identified where management improved, and a level of financial sustainability is achieved.

To improve the conservation of tangible immovable cultural heritage sites, a specific definition of financial sustainability is required, which significantly differs from the management of for-profit activities and even other non-profit cultural institutions such as museums, and takes into account the special requirements for conservation and education, additional values, site access and the wide variety of places that range from archaeological sites to single structures. The methodology began with researching the definition of financial sustainability from non-profit institutions then refining through the application it to a defined and limited selection set of World Heritage properties. World Heritage properties were selected, given the wealth of data readily available. Following this larger selection, several evaluation case studies were selected for further investigation including an analysis of the management circumstances and how greater financial sustainability was achieved. The investigation initially relied on secondary sources including academic articles, thesis, management plans, nomination dossiers, reactive monitoring mission reports, newspaper articles, periodic reporting and required State of Conservation Reports. The case study investigation relied on primary sources including observational site visits and interviews using an informal questionnaire. Findings were later verified by follow up interviews.

The research led to a definition of financial sustainability specifically for tangible cultural heritage sites that included five components, namely, management planning, revenue identification, expenditure analysis, administration and strategic planning, and, most importantly, alignment and support of cultural, educational and conservation mission. A majority of World Heritage properties in this study fall short of this definition of financial sustainability and do not sufficiently address this issue. Research revealed that there is a need for more dialogue with informed data on the financial aspects of managing tangible cultural heritage sites as most locations studied are not able to efficiently manage funds or take full advantage of possible opportunities. However, a few sites have achieved greater financial sustainability. The research describes the identified five critical circumstances in further defining financial sustainability: a conducive and open planning environment, knowledge and education, positive perceptions concerning the importance of finance, managerial autonomy and public interest. These circumstances permitted better management of existing funding and an environment for innovation.

Research limitations during the initial study included a hesitation or unwillingness to discuss financial details, a general lack of statistics, a lack of knowledge related to finance, a prejudice against the topic and a concern over the commodification of cultural heritage. However, as the case studies identified achieved greater financial sustainability, this was less of a limitation. Additional limitations included the necessity to conduct interviews via telephone and in European languages, English, Spanish and Italian. The final limitation was that this study only focused on single tangible cultural heritage sites and excluded larger sites such as entire cities and intangible or movable cultural heritage.

The circumstances, which comprise the definition, identified during the research lead to a number of possibilities for improving the financial sustainability. The first is not to place emphasis on a management plan but in fostering an environment that encourages financial planning. The second circumstance is to improve the knowledge and education of finance for site managers. Third, a positive perception of finance, standard business practice and surplus generating activities must occur. Fourth, financial management must be devolved to individual sites. Finally, the public must be involved to ensure financial sustainability. There must be initiatives to frequently include the local community and encourage participation.

Most cultural heritage sites are financially dependent upon the state, and this will likely continue, but it is improbable to expect full financial support ad infinitum. Overdependence on highly variable top-down funding leaves cultural heritage vulnerable and open to uncertainty. While it is unrealistic to expect most sites to become financially self-sufficient or that managers will suddenly become entrepreneurs, it is reasonable to expect some improvement. The goal should not be to create a business from cultural heritage but to improve financial management for greater sustainability. Financially sustainability ensures that sites are conserved and maintained for future generations.

The need to preserve cultural heritage is widely recognized by many different segments of society. However, the availability of financial resources to sustain conservation is often deficient or overlooked. Without taking measures for continued financial support, tangible cultural heritage is at risk as preventive maintenance is ignored and essential personnel and their skills are lost. Commodification of cultural heritage is of great concern and, when used as a means of generating income, it can compromise other values. Thus, a critical balancing act must be achieved by those who care about the historic, aesthetic and scientific values.

This paper aims to examine the management status quo of archaeological heritage in Vietnam seen in the case of Vuon Chuoi, a complex of Bronze Age sites located in Central Hanoi, which has been believed to be Hanoi’s first human settlement. Like other archaeological sites located in urban areas, this site has been under threat of destruction caused by land encroachment pressure. Although researchers have long waged a campaign for preservation, the dissensus among key stakeholders and the dispute over responsibility have left this site at the heart of an interminable polemic over legislation.

This research utilises a qualitative approach, and the primary data were collected throughout multiple field trips in 2019 and 2020. Several open-ended interviews were conducted with various state and nonstate actors involved in the Vuon Chuoi Complex’s management process. The discussion was also supported by analysing related legal documents retrieved from national archives and official online directories.

This paper dissects the current legislative and administrative framework applied in governing heritage in general and archaeological sites in Vietnam, in particular. The results indicate that existing flaws in Vietnam’s legal system are detectable, and the unsystematic organisation has led to deferment of the decision-making processes. Also, there is an apparent difference found in the attitude of the bodies in charge toward the treatment of listed and unlisted sites.

This research outlines that in the wake of urbanisation and industrialisation in Vietnam, a consensus among key stakeholders and an inclusive legal system are required to help preserve archaeological sites in urgent need of attention. Although several Vietnamese laws and regulations have been put into practice, they have shown critical barriers and gaps in conserving Vietnamese cultural heritage.

The purpose of this study is to expand the experience economy model and to determine if this model provides a better understanding of the process of growing intention to continue using religious cultural heritage content delivered digitally and intention to visit religious cultural heritage sites. In particular, it examines the influence of spiritual experience on the evaluation of religious cultural heritage content, comparing delivery via virtual reality (VR) to a web-based experience.

In this study, a representative religious cultural heritage destination, Jerusalem, was chosen as an example for the application. Participants (n = 292) were randomly divided into two groups, one group using the web and the other group experiencing VR. After experiencing the destination virtually, participants completed a survey, the results of which were analyzed using path analysis and multi-group analysis.

The results suggest that spiritual experience mediates the four elements of Pine and Gilmore (1998) experience economy model and the intention to continue engaging with the content virtually. Intellectual awareness of religious cultural heritage strengthens the spiritual experience, which mediates educational and aesthetic experiences and the successful use of VR and the web. Additionally, for participants experiencing VR, the influence of spiritual experience on the intention to continue using the virtual media to consume content related to religious cultural heritage sites and to visit actual religious heritage sites was stronger than for participants using the web.

This study based on an expanded experience economy model explores the use of digital technologies for the enhancement of spiritual experience. Comparison of web-based and VR content delivery provides important implications for destination marketers in terms of promoting destinations online and encouraging intention to visit actual sites in the future.

The study aims to analyze the development of Omani heritage legislation against the UNESCO World Heritage Convention (WHC), 1972 and WHC Operational Guidelines (WHC-OGs) to predict the possible effects of the recent developments on the management of the World Heritage Site in Oman.

This study discusses the development of the heritage protection legislation in Sultanate of Oman since 1970; it analyses the Omani Cultural Heritage Law 35/2019 against the recommendations of the UNESCO WHC as well as the requirements of the World Heritage Operational Guidelines. Moreover, the research investigates the possible effects of the recent heritage legislation developments on the management of Bahla Fort and Oasis in Oman, which is the first Omani World Heritage Site and the only site with special management regulations.

The paper outlines the effects of both the Omani Cultural Heritage Law 35/2019 and the Special Management Regulations 81/2019 on the implementation of the Bahla Management Plan. Additionally, the research establishes how the customization of heritage legislation as a special heritage management regulation facilitates the implementation of national legislation to solve specific local problems.

The study establishes the significance of developing comprehensive legislation to protect and manage the rich Omani cultural heritage and World Heritage Sites in alignment with the WHC and the WHC-OGs.

The aim of this paper is to determine the scope and content for a holistic conservation and development strategies in the case of Gaziantep Rumkale. This approach seeks an answer to the question of “How can Rumkale archaeological heritage be preserved with their original values and passed on to future generations?”

The materials of the paper are based on field research and written and visual resource. The paper has been handled with a four-step method setup. The first stage is to examine the spatial and functional background of Rumkale and its immediate surroundings based on the historical development process. The second stage is to evaluate the upper- and lower-scale planning experiences of the heritage site. The third stage of the research methodology is strengths, weaknesses, opportunities, and threats (SWOT) analysis. The fourth stage is the creation of cultural heritage conservation-development strategies that define strategies for the protection and development of archaeological heritage in the context of sustainability.

The paper emphasizes the development of a holistic perspective that theoretically deals with the archaeological heritage sites of Rumkale together with the surrounding rural areas. In this context, the paper suggests ecological, spatial, socio-cultural, economic and institutional protection development strategies for the Rumkale archaeological site together with the surrounding rural areas for their delivery to future generations.

Although the area has an important cultural heritage value for different religions and cultures, it has not been subject to sufficient scientific research. The paper develops a holistic approach by considering Rumkale and its surroundings together.

The purpose of this paper is to assess the extent to which Great Zimbabwe World Heritage Site has contributed to the sustainable development of the local people who live in its vicinity. What is critically important to underscore is the value of the site to society.

The relevant data were collected through questionnaires, personal interviews and site visits.

The paper reveals that cultural heritage has affected sustainable development of local communities living in its vicinity in social and cultural terms. There is promotion of Shona traditions through exhibitions and selling of curios by local people at community projects such as the Shona Village and the Great Zimbabwe Nemanwa Craft Centre. The two projects also generate revenue to the local communities. However it was established that a number of benefits from the site such as employment creation are temporary and unsustainable. The main challenge for effecting sustainable development to local communities is lack of community participation.

Most researchers are arguing that sustainability of cultural heritage is much more difficult compared to natural heritage but the findings reflect that cultural heritage through Great Zimbabwe World Heritage Site could be an essential engine and valuable resource for sustainable development.