The experiences of the past can serve to enrich the knowledge of the present and progression to future generations. As such architecture should be viewed in accordance with literature, music, art and film as a collective depiction of the transition from past ideals to the contemporary values and future aspirations of a living city. Sites of historic importance within the Central Business District (CBD) will be investigated as qualitative research to determine the significance of these sites to current citizens. This will be used to determine the best location and manifestation of an intervention that will create a dialogue between the citizens of today and the urban landscape, encapsulating Pretoria’s history of social transition which indicates heritage as a living time line. / Dissertation (MArch(Prof))--University of Pretoria, 2010. / Architecture / unrestricted

Mongomi wa Kolo is a hunter-gatherer rock art site within the Kondoa district of Central Tanzania. The site is part of a large group of rock art sites in Kondoa that were collectively declared a National Monument by the Antiquities Act of Tanzania, enacted in 1964 and amended in 1979. In July 2006, the World Heritage Committee inscribed the rock art of Kondoa as a World Heritage Site, acknowledging its international significance, its authentic beauty and living heritage. Mongomi wa Kolo is a focal point for regular ritual practices among the Bantulanguage speaking Warangi and Wasi/Waragwa communities in Kondoa District, Central Tanzania. The Warangi and Waragwa migrated to this area at the start of the third century. Since this time they have been using Mongomi wa Kolo for traditional ritual ceremonies. Currently, the management of Mongomi wa Kolo has sought to control the ritual ceremonies of Warangi and Wasi/Waragwa communities because some rites are damaging the archaeology and rock paintings of the site. This control has led to a conflict between local ritual practitioners and authorities responsible for heritage management. Management of living heritage is new to the Tanzanian cultural heritage authority. This study explores the implications of including living heritage in the management at the archaeological World Heritage Site of Mongomi wa Kolo. Examples are drawn from other World Heritage Sites that manage living heritage. Specifically this study considers how best to integrate living heritage within the management of the Mongomi wa Kolo rock painting site. It then discusses the challenges of adapting the Tanzanian Antiquities legislation to cover living heritage. This study will be achieved through a review of the history of the management of living heritage, international and national legislation protecting living heritage, and interviews undertaken with elders, traditional practitioners, communities around Kolo and nearby villages, and with staff of the Antiquities Department.

京都大学 / 0048 / 新制・課程博士 / 博士(地域研究) / 甲第22092号 / 地博第254号 / 新制||地||96(附属図書館) / 京都大学大学院アジア・アフリカ地域研究研究科東南アジア地域研究専攻 / (主査)教授 速水 洋子, 准教授 伊藤 正子, 教授 片岡 樹 / 学位規則第4条第1項該当 / Doctor of Area Studies / Kyoto University / DGAM

This study examines the long-established bi-weekly market held on Cape Town's Grand Parade to see if it constitutes living heritage. If it does, how is it connected with the urban landscape it inhabits, and how might it be acknowledged or safeguarded? Heritage practice in South Africa has long focused on the fabric of the historic built environment (not on the people using it or the uses to which it is put) with conservation methods tailored to that end. The importance of living heritage—or intangible cultural heritage—is increasingly accepted, particularly as a form of redress for the imbalance caused by the prioritisation of coloniser history. There is a growing sense of urgency, driven by those whose living heritage has been overlooked or ignored, to address this. In this study, I combine on-the-ground analysis of today's Wednesday/Saturday market drawn from interviews with traders, with a deep reading of various official and academic archives. This is interpreted through the most recent theoretical thinking regarding living heritage, together with the international charters, national laws and local policies that apply to the real world of Cape Town today. I determine that the market is, indeed, living heritage, and that it is important to recognise it is such. I argue that the heritage binary of intangible and tangible represents a false dichotomy, and that it is essential to consider heritage as a whole, with living heritage being indivisible from the urban landscape in which it exists. However, I identify the potential pitfalls that formal protection might bring to a living, dynamic system, and find that the significance values of tangible and living heritage require different actions to conserve and safeguard them. I show how, while the will to identify and acknowledge South Africa's living heritage has been expressed at the highest policy levels, the ensuing legislation, implementation policies and working practices of heritage practitioners are insufficient to deliver on this. I suggest that, to reflect this better in our management of heritage resources, a more trans-disciplinary approach is needed, one with processes and methodologies that accommodate diversity in the interpretation of cultural value and emphasise stakeholder involvement.

Heritage has been defined by the Cambridge Dictionary as “features belonging to the culture of a particular society, such as traditions, languages, or buildings, that were created in the past and still have historical importance”. In plain words, it is what defines a cultural expression and allows this cultural expression to survive, reproduce and thrive like a living organism.The aim of this thesis is to study and analyse how the locals in Tomar perceive their heritage, and how they present it to outsiders.After conducting an ethnographic survey based on informal interviews with locals, both professionally involved with heritage and uninvolved professionally with heritage, it was possible to conclude that Tomar is a case of living heritage, as it is a place where the intangible heritage is kept mostly by the locals despite the lack of assistance of the governing authorities, and the locals have no say on the governing authorities’ management decisions affecting tangible heritage.