By Susan Osireditse Keitumetse
For decades, source conservationists have seen environmental conservation as synonymous with desert and natural world assets purely, oblivious to the contributions made via cultural and history assets. besides the fact that, cultural background assets in lots of elements of the constructing international are steadily changing into key in social (e.g. groups’ identities and museums), financial (heritage tourism and eco-tourism), academic (curriculum development), civic (intergenerational awareness), and foreign assets administration (e.g. UNESCO). In universities, African cultural historical past assets are dealing with a problem of being introduced into a number of educational discourses and syllabi in a slightly reactive and/or haphazard process, leading to failure to totally deal with and study those assets’ conservation must make sure that their use in a number of systems and through a number of stakeholders is sustainable. This booklet seeks to put African cultural history reports and conservation practices inside of a world and glossy international discourse of conservation by way of offering its diversified subject matters and subject matters which are vital for the improvement of the broader box of cultural historical past stories and management.
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Extra resources for African Cultural Heritage Conservation and Management: Theory and Practice from Southern Africa
Both advocate for forms of cultural heritage that complement one another. Detailed descriptions of the two conventions are provided in Chap. 2. On the surface (theory) it may appear that distinction between environments (nature vs. historic), resources (natural vs. cultural) and management tools (conventions) is convenient for operational priorities. However, on the ground (practice) the dichotomies disconnect environmental components and interconnected socio-cultural systems that should be addressed as one.
By applying ideas in the book, communities can systematically organise their intervention in the developmental agenda through formulation of NGOs or the commonly referred to community-based organisations. There are growing community trusts in southern Africa that can use ideas in the book to empower themselves while at the same time sustaining their resources and environments. The book is also of comparative interest to readership outside Africa with similar subjects in their regions as illustrated by topics below which will benefit from benchmarking on how to approach interpretation of African cultural heritage within their various contexts, for example, titles such as those by Smith (1957) on African heritage in the Caribbean, Sudarkas (1998) on African heritage on Afro-American families and Pollitzer (2005) on the Gullah people and their African heritage.
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