Heritage processes vary according to cultural, national, geographical, and historical contexts. This volume is unique in that it is dedicated to approaching the analysis of heritage through the concepts of social movements. Adapting the latest developments in the field of social movements, the chapters examine the formation, use and contestation of heritage by various official, non-official and activist players and the spaces where such ongoing negotiations and contestation take place. By bringing social movements into heritage studies, the book advocates a shift of perspective in understanding heritage, one that is no longer bound by (at times arbitrary) divisions such as those assumed between the state and people or between experts and non-experts.

Heritage and Religion in East Asia examines how religious heritage, in a mobile way, plays across national boundaries in East Asia and, in doing so, the book provides new theoretical insights into the articulation of heritage and religion. Drawing on primary, comparative research carried out in four East Asian countries, much of which was undertaken by East Asian scholars, the book shows how the inscription of religious items as "Heritage" has stimulated cross-border interactions among religious practitioners and boosted tourism along modern pilgrimage routes. Considering how these forces encourage cross-border links in heritage practices and religious movements in China, Taiwan, South Korea, and Japan, the volume also questions what role heritage plays in a region where Buddhism, Taoism, and other various folk religious practices are dominant. Arguing that it is diversity and vibrancy that makes religious discourse in East Asia unique, the contributors explore how this particularity both energizes and is empowered by heritage practices in East Asia. Heritage and Religion in East Asia enriches understanding of the impact of heritage and religious culture in modern society and will be of interest to academics and students working in heritage studies, anthropology, religion, and East Asian studies.

This volume is based on papers from the second in a series of three conferences that deal with the multi-scalar processes of heritage-making, ranging from the local to the national and international levels, involving different players with different degrees of agency and interests. These players include citizens and civil society, the state, and international organizations and actors. The current volume focuses on the role of citizens and civil society in the politics of heritage-making, looking at how these players at the grass-roots level make sense of the past in the present. Who are these local players that seek to define the meaning of heritage in their everyday lives? How do they negotiate with the state, or contest the influence of the state, in determining what their heritage is? These and other questions will be taken up in various Asian contexts in this volume to foreground the local dynamics of heritage politics.

Critical Heritage Studies is a new and fast-growing interdisciplinary field of study seeking to explore power relations involved in the production and meaning-making of cultural heritage. Politics of Scale offers a global, multi- and interdisciplinary point of view to the scaled nature of heritage, and provides a theoretical discussion on scale as a social construct and a method in Critical Heritage Studies. The international contributors provide examples and debates from a range of diverse countries, discuss how heritage and scale interact in current processes of heritage meaning-making, and explore heritage-scale relationship as a domain of politics.

Kim and Zoh bring together a team of contributors to analyse the role of heritage studies across Asia, and its impact on Asia and its constituent countries. Is there such a thing as ‘Asian heritage’? Is it more helpful to understand Asia as a single unit, or as a set of sub- regions? What can we learn about Asia’s present through its archaeology and heritage? Covering a wide range of countries, including Afghanistan, Cambodia, China, Korea, Laos, Myanmar, Japan, Taiwan, Thailand and Vietnam, the contributors to this book address these key questions. In doing so they look at a number of critical issues, such as UNESCO World Heritage status, cultural propaganda, cultural erasure and difficult heritage. While addressing Asia’s past they also observe key issues within present- day Asia, further providing conceptual and practical insights into the methods that are being applied to the study of Asia’s heritage today. A valuable resource for scholars and students of Asian history and culture, archaeology, heritage studies, anthropology and religious studies.

The ancient ruins of Southeast Asia have long sparked curiosity and romance in the world’s imagination. They appear in accounts of nineteenth-century French explorers, as props for Indiana Jones’ adventures, and more recently as the scene of Lady Lara Croft’s fantastical battle with the forces of evil. They have been featured in National Geographic magazine and serve as backdrops for popular television travel and reality shows. Now William Chapman’s expansive new study explores the varied roles these monumental remains have played in the histories of Southeast Asia’s modern nations. Based on more than fifteen years of travel, research, and visits to hundreds of ancient sites, A Heritage of Ruins shows the close connection between “ruins conservation” and both colonialism and nation building. It also demonstrates the profound impact of European-derived ideas of historic and aesthetic significance on ancient ruins and how these continue to color the management and presentation of sites in Southeast Asia today. Angkor, Pagan (Bagan), Borobudur, and Ayutthaya lie at the center of this cultural and architectural tour, but less visited sites, including Laos’s stunning Vat Phu, the small temple platforms of Malaysia’s Lembah Bujang Valley, the candi of the Dieng Plateau in Java, and the ruins of Mingun in Burma and Wiang Kum Kam near Chiang Mai in northern Thailand, are also discussed. All share a relative isolation from modern urban centers of population, sitting in park-like settings, serving as objects of tourism and as lynchpins for local and even national economies. Chapman argues that these sites also remain important to surrounding residents, both as a means of income and as continuing sources of spiritual meaning. He examines the complexities of heritage efforts in the context of present-day expectations by focusing on the roles of both outside and indigenous experts in conservation and management and on attempts by local populations to reclaim their patrimony and play a larger role in protection and interpretation. Tracing the history of interventions aimed at halting time’s decay, Chapman provides a chronicle of conservation efforts over a century and a half, highlighting the significant part foreign expertise has played in the region and the ways that national programs have, in recent years, begun to break from earlier models. The book ends with suggestions for how Southeast Asian managers and officials might best protect their incomparable heritage of art and architecture and how this legacy might be preserved for future generations.

This book presents new ways of understanding heritage and heritage work. It addresses the ways physical processes of creation, maintenance and decay are entangled with cultural and political processes of management, access and care. The book analyzes a critical practice of heritage work oriented to recognizing and collaborating with diverse knowledge holders and their practices of caring for heritage. This requires rethinking accepted heritage concepts, such as heritage management, artifact, site and the definition of heritage itself. The book presents an engaging and applied approach to this task through examples that include Majapahit statues and temples in Indonesia, skating in London, an online heritage movement, building bivouacs in Australia, First Nations advocacy for Country and batik collections in the Netherlands. Offering a new model for collaborative heritage research and analysis, this book will be of interest to researchers, students and practitioners. Drawing from developments from the posthumanities, cultural geography and critical heritage studies, it presents a collaborative mode of scholarship and writing that considers how people care for and use the things history leaves them.