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  • Cited by 10
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    This (lowercase (translateProductType product.productType)) has been cited by the following publications. This list is generated based on data provided by CrossRef.

    Carman, John 2018. Links: Going Beyond Cultural Property. Archaeologies, Vol. 14, Issue. 1, p. 164.

    Hølleland, Herdis and Johansson, Marit 2017. ‘…to exercise in all loyalty, discretion and conscience’: on insider research and the World Heritage Convention. International Journal of Cultural Policy, p. 1.

    Liwanag, Michael Angelo 2017. Heritage in Action. p. 19.

    Matthes, Erich Hatala 2015. Impersonal Value, Universal Value, and the Scope of Cultural Heritage. Ethics, Vol. 125, Issue. 4, p. 999.

    Castillo, Alicia and Menéndez, Sonia 2014. Managing Urban Archaeological Heritage: Latin American Case Studies. International Journal of Cultural Property, Vol. 21, Issue. 01, p. 55.

    Sørensen, Tim Flohr 2013. We Have Never Been Latourian: Archaeological Ethics and the Posthuman Condition. Norwegian Archaeological Review, Vol. 46, Issue. 1, p. 1.

    Hafsaas-Tsakos, Henriette 2011. Ethical implications of salvage archaeology and dam building: The clash between archaeologists and local people in Dar al-Manasir, Sudan. Journal of Social Archaeology, Vol. 11, Issue. 1, p. 49.

    Willems, Willem J H and Comer, Douglas 2011. Africa, Archaeology, and World Heritage. Conservation and Management of Archaeological Sites, Vol. 13, Issue. 2-3, p. 160.

    Cooney, Gabriel 2007. Introduction. World Archaeology, Vol. 39, Issue. 3, p. 299.

    Darvill, Timothy 2007. Research frameworks for World Heritage Sites and the conceptualization of archaeological knowledge. World Archaeology, Vol. 39, Issue. 3, p. 436.

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  • Print publication year: 2006
  • Online publication date: June 2012

14 - The ethics of the World Heritage concept

Summary

[T]he day may yet come when the United Nations flag will fly over cultural sites and natural areas of the World Heritage, constituting a system of international parks and landmarks transferred to the U.N. by member states.

(Meyer 1976: 63)

When the American lawyer Robert L. Meyer in 1976 presented the UNESCO 1972 World Heritage Convention, he expressed the hope that objects of world heritage would one day be transferred from the national state to the international community, reflecting the optimism common at the time that globalisation would encourage the progressive unification of human interests. Developments in media and communications promoted the sense of belonging to a Global Village (McLuhan 1962) and the ideal of a One World Man (Mumford 1961: 573). The recognition of a global shared present influenced current interpretations of the past. It thus became natural to think that archaeological resources should ‘serve as symbols not of nations, but of the common human interest’ (Lipe 1984: 10), while the study of general scientific laws in archaeology should remove the political constraints of the past and return the discipline to a ‘universal humanism’ (Ford 1973: 93).

Although peoples of the world indisputably share a common present, globalisation's discontents have increasingly voiced their concerns during the 1990s. Whilst global economic injustice has been especially in the critics' sights (e.g., Stiglitz 2002), there have also been reactions against the global homogenisation of culture that emphasise the value of diversity and the local dimension (Hall 1991: 33).

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The Ethics of Archaeology
  • Online ISBN: 9780511817656
  • Book DOI: https://doi.org/10.1017/CBO9780511817656
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