By Susan Osireditse Keitumetse
For decades, source conservationists have considered environmental conservation as synonymous with barren region and flora and fauna assets in basic terms, oblivious to the contributions made by way of cultural and history assets. notwithstanding, cultural history assets in lots of elements of the constructing global are progressively changing into key in social (e.g. groups’ identities and museums), fiscal (heritage tourism and eco-tourism), academic (curriculum development), civic (intergenerational awareness), and foreign assets administration (e.g. UNESCO). In universities, African cultural history assets are dealing with a problem of being introduced into a variety of educational discourses and syllabi in a slightly reactive and/or haphazard strategy, leading to failure to completely handle and study those assets’ conservation must make sure that their use in a number of structures and via a number of stakeholders is sustainable. This booklet seeks to put African cultural background reports and conservation practices inside a global and sleek global discourse of conservation via proposing its diversified issues and subject matters which are very important for the improvement of the broader box of cultural historical past reports and management.
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Extra resources for African Cultural Heritage Conservation and Management: Theory and Practice from Southern Africa
4 on wetlands in southern Africa) and the 1992 Convention on Biological Diversity (CBD). Through the conventions African countries are guided by the political collective on definitions and descriptions of what constitute cultural heritage and as to what components deserve priority preservation and/or conservation. The most common UNESCO conventions on cultural heritage are the 1954 Convention on the Protection of Cultural Property in the Event of Armed Conflict, the 1972 World Heritage Convention and the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage.
In Europe, Bradley’s (2000) research in Finnish landscapes discovered that landscapes are labelled as ‘uncontacted’ spaces even where human presence has been recorded. He opines that an existing record of human presence on a landscape is enough to be a representation of cultural value and as such should cancel out the ‘uncontacted’ brand. Back in Africa, during Wangari Maathai’s (2004) work in Kenya on conservation of Mount Kenya, she observed and posited that unless indigenous knowledge, 12 1 African Cultural Heritage Conservation and Management: Theory and Practice traditional beliefs and practices were incorporated as part of an approach to conservation of the site, progress on achieving community buy-in to safeguard the socalled ‘natural’ environment would be difficult to achieve.
Infield, M. (2001). Cultural values: A forgotten strategy for building community support for protected areas in Africa. Conservation Biology, 15(3), 800–802. Keitumetse, S. O. (2005a). Living and archaeological sites in Botswana: Value and perception in cultural heritage management approaches. Pula: Botswana Journal of African Studies, 19(1), 37–47. Keitumetse, S. O. (2005b). Sustainable development and archaeological heritage management: Local community participation and monument tourism in Botswana.
African Cultural Heritage Conservation and Management: Theory and Practice from Southern Africa by Susan Osireditse Keitumetse