This article reports from an interdisciplinary, archaeological and philosophical research project developing and using an analogue model in archaeological research. With prominent uses outside of archaeology, analogue models can offer a unique participatory perspective to prehistoric processes. As such the paper contributes to recent discussions in this journal and elsewhere on the role of games, play and gamification in archaeological research, teaching and cultural heritage. Our analogue model critically discusses cultural-evolution-based models of selected European Neolithic and Bronze Age models and develops a perspective based on the life history and the Capability Approaches. In times of climate and war stress, our model can offer a hopeful perspective of the human past, present and future without compromising on scientific insights.

This paper seeks to explain the process of collaboration among civil society organizations towards preserving the voices of the “comfort women” and registering related documents with UNESCO. The 14 civil society organizations from 8 countries, mostly those that suffered Japanese invasion and occupation, but also including one from Japan itself, have worked together to compile a dossier of “comfort women” documents for the submission of a joint nomination proposal to UNESCO. However, this project was threatened first by the political deal between South Korea and Japan in December 2015, and later by attempts to use money and state power to subvert UNESCO’s Memory of the World program (MoW). The resulting temporary freeze on the MoW program, talk of changes to its statutes and regulations, and UNESCO’s continued delay in implementing its own decisions raise serious doubts concerning the legitimacy and meaning of the program. A more fundamental question concerns whether and how the voices of victims of violation or discrimination, in this case of the “comfort women”, will be heard, preserved and transmitted to future generations to prevent the recurrence of such atrocities. If the efforts of the recent civil society movement end in failure, what alternative strategies are open to us?

This article surveys the highlights of Japanese political assassination from 1909 to 2022 through the commemoration of the victims and photographs of the major sites in Tokyo.

In this introductory essay to the special issue of The Asia-Pacific Journal: Japan Focus on “The Comfort Women as Public History,” we analyze the turn since the early 2000s towards “heritagization” of this controversial issue. After reviewing the political, cultural and historiographical background to ongoing disputes over “comfort women,” we examine how the reframing of this issue as “heritage” has been accompanied by increasing entanglement with the global politics of atrocity commemoration, and associated tropes. Prominent among such tropes is the claim that commemoration fosters “peace”. However, following recent critical scholarship on this issue, and drawing on the papers that comprise this special issue, we question any necessary equation between heritagization and reconciliation. When done badly, the drive to commemorate a contentious issue as public history can exacerbate rather than resolve division and hatred. We therefore emphasise the need for representation of comfort women as public history to pay due regard to nuance and complexity, for example regarding the depiction of victims versus perpetrators; the transnational dimension of the system; and its relationship with the broader history of gender politics and the sexual subjugation of women.

In October 2017, the application to list the Voices of the Comfort Women archive on UNESCO's “Memory of the World Register” was rejected (or “postponed”). In this paper, I set that decision in the context of other recent instances of “heritage diplomacy” in East Asia, highlighting the tensions between nationalistic agendas and UNESCO's universalist pretensions. I then discuss the nature and extent of similar tensions in the framing of the “comfort women” issue, as manifested in “comfort women museums” (institutions closely associated with the preparation of the 2016-17 Memory of the World application). I focus especially on the case of China, where the Xi Jinping regime first sought to weaponize this issue against Japan, only to pull back in 2018 as Sino-Japanese ties warmed. I conclude by considering how the story of the comfort women might be reframed to underline its global significance (or “outstanding universal value”), in a manner that makes it more difficult for Japanese nationalists to portray the campaign for recognition and commemoration as an anti-Japan conspiracy.

Calls for reparations and apologies for crimes committed during the 1930s/40s war in Asia have been major points of contention in East Asia's public memory since at least the 1980s. In recent years, a “history/memory war” over the “comfort women” issue has intensified. At the same time, the battleground has also shifted to the terrain of “heritage” and has increasingly taken on a global dimension. This paper considers an increasingly significant arena for East Asian memory wars, involving diaspora communities in Western countries. Its particular focus is the coordinated “comfort women” activism of Korean American and other Asian American diaspora groups in certain regions of the United States. While their decades-long activism has produced a ‘memory boom’ in its own right and resulted in raising the political profile of Asian Americans, I argue that this has also come at the cost of straining to breaking point post-war arrangements for symbolizing and cementing US-Japanese reconciliation. The paper builds on existing research to delineate the expanding scope of Asia's memory wars and introduces new insights into some of the US activists' inter-ethnic alliance building that underscores the increasingly global nature of these memory conflicts as well as the potentially lasting repercussions for societies far beyond East Asia.

Street signs in Italian, Hebrew and Arabic, installed in the twenty-first century, mark Palermo's former Jewish quarter, over half a millennium since Sicily last had a substantial Jewish population. They recall a medieval Jewish minority, but also symbolise what some consider to be Palermo's essentially pluralistic character. What motivates this inchoate revival of ‘Jewish space’, and what does it mean for contemporary Palermo? ‘Rebranding’ Palermo as a crossroads of civilisations encourages tourism, but this alone does not explain the re-evaluation of its multi-religious heritage. Palermo is an often-overlooked case study for the contemporary emergence of Jewish ‘sites of memory’. Using a micro-scale ethnographic study to analyse a narrative rooted in history, I show how the ‘rediscovery’ of Jewish history can have multiple catalysts. In Palermo, these include a Europe-wide interest in ‘things Jewish’, and Sicily's increasing religious diversity in the present.

In March 2023 the EU-funded CHERISH project published its free user-guide and methodology for investigating heritage and climate change in the coastal and maritime environment (Barker and Corns 2023). This paper provides an overview of the publication, specifically the CHERISH toolkit – the 15 approaches employed by the multi-disciplinary project to investigate at-risk heritage sites in Wales and Ireland. Using the eroding coastal hillfort of Dinas Dinlle in Wales as a case study, the toolkit which combines air, land and sea-based investigation techniques is highlighted. This article will assist users going forward in identifying relevant approaches to the study of their own at-risk sites. It is relevant to a wide-ranging audience anywhere in the world, taking into consideration a variety of requirements such as the environment, budget, and outputs.

Examining the graveside tributes left at Brooklyn’s Green-Wood Cemetery, this article considers the meaning-making work of decay. Green-Wood is a polysemous place, existing as a historical and active cemetery, an arboretum, an arts and performance space, a space of mourning, and a place of leisurely strolling and birdwatching. Through a site-specific analysis of the cemetery, I approach decay as an active and durational phase of material life and explore different decay-temporalities through the tributes left graveside. I argue that orienting ourselves to the decay-life of things necessarily entangles us in a larger ecological ethic and relational ontology of self, land, weather, animals (human and non-human), and time. While advocating for material attention to decay-life, I consider how the aesthetics and taboos of decay shape the cemetery’s relationship to visible and invisible rot and ruin. The cemetery staff, wildlife, visitors, ecology, climate, and the dead create a complex network of active actors experiencing and altering the material decay-life of the left-behind natural and artificial material tributes. Together, this active and entangled decay-life of the site forms a network of temporalities of decay that co-construct the affective and environmental space of the cemetery.

This article concerns itself with how archaeologists and other heritage studies professionals contend with temporal collapse on landscapes that hold African Diasporic histories. Coral stones lay the foundation of colonial architecture on the island of St. Croix in the US Virgin Islands. This article explores how buildings constructed of coral stones during the colonial era are still in use today, either restored or repurposed, along with examples of how coral is being used as an artistic medium in contemporary sculptures that collapse time and demand heritage studies professionals to tend to the persistence of colonial violence in the present. Here, coral—via the structures built out of it—is discussed as a mnemonic device for the biophysical afterlife of slavery. In this article, linear temporal distinctions of past, present, and future are called into question on St. Croix, where colonial structures act as ruptures in conceptualizations of time and serve as palimpsestual reminders of the past in the present.

Antarctica is often cast as a last wilderness, untouched by humans and set aside for peace and science. Yet it also has a nuclear past that foreshadowed a shift in human interactions with the continent, away from development and towards protection. This paper examines the discourse around the installation and the dismantlement of PM-3A, the first and only large-scale nuclear reactor to have been used on the Antarctic continent. Affectionately known as “Nukey Poo,” the reactor was greeted with optimism by the USA and was seen as a catalyst for a more comfortable and technologically advanced future for the humans at McMurdo Station. This techno-optimism spurred visions of a resource-rich Antarctic future. When it became apparent a decade on that the reactor was too costly and had been leaking, the narration shifted to centre on environmental protection, resulting in the removal of a mountainside of gravel in the name of ecological restoration. The reactor is gone, but not forgotten – the site is designated as a Historic Site and Monument under the Antarctic Treaty System. Spanning from the Cold War to the Madrid Protocol era, the story of Nukey Poo provides a useful lens through which to track the evolution of attitudes towards Antarctica and to reflect on imagined Antarctic futures.

This article explores the decolonization of heritage politics in 1970s Hong Kong. It firstly revisits recent scholars’ work on Hong Kong heritage politics and the transformation of Hong Kong’s cultural identity. It shows how people’s perceptions of their colonial heritage and history in Hong Kong have changed since the 1970s. Secondly, it outlines the city’s cultural heritage policy framework after the 1967 Riots, inspired by the Cultural Revolution. It analyses how the colonial government intentionally rebranded the city’s colonial heritage as an anachronism to justify its new narrative of Hong Kong and its cultural identity in the 1970s. It also employs the demolition of the former Kowloon Railway Station building in the 1970s as a case study to discuss how the colonial government decolonized local colonial structures through its new cultural heritage policy approach after the Riots. Finally, by employing the case study of the demolished Central Star Ferry Pier in the 2000s, this article argues there was a change in people’s perceptions of the city’s colonial history in the early postcolonial period of Hong Kong. A more active notion of Hong Kong’s cultural identity is also being articulated in the uncertain future due to the city’s recent rapid political and social changes influenced by the mainland authority.

This article is an anthropological exploration of the role of dance in tourism-led entrepreneurship and tourism-led mobilities in Cuba. Based on ethnographic research and employing an autoethnographic lens, the article examines the imaginaries and gendered performances of Cubanness that play out in touristic settings as part of dance trips organized on the island for international tourists. Women are the main target audience for these dance programs, which oftentimes reveal the reproduction of racial stereotypes that contributed to the growing popularity of Cuba as a tourist destination. Dance teachers come to establish a broad spectrum of relations that are influenced by inequalities of resources and unequal access to mobility, since it is the (usually) white European and North American dancing tourists who take up space as central dancing figures, co-creating the cultural script that fetishizes Cuban Black bodies, especially in settings such as salsa schools or popular dance venues.

There is increasing recognition that Indigenous knowledges have considerable potential to enhance collective understandings of and improve responses to complex ecological threats, such as those to cultural heritage from climate change. At the same time, it appears that Indigenous peoples face structural barriers to participation in international organisations that advance knowledge about those problems. Using the conceptual framework of boundary organisations (BOs) theory and case studies of the Intergovernmental Panel on Climate Change (IPCC) and UNESCO, I argue that the lack of meaningful Indigenous engagement in international knowledge institutions is not just an ethical problem; it also undermines the effectiveness of their assessments. The future success of their boundary work partly depends on further engagement with Indigenous stakeholders. At least at the heritage–climate change nexus, the salience, legitimacy, and credibility of IPCC and UNESCO assessments require substantive Indigenous representation alongside other state/non-state parties. Successful experiences in biodiversity governance indicate that incorporating the principles of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) would enhance Indigenous engagement in UNESCO and the IPCC.