what is an heritage essay

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Special topics in art history

Course: special topics in art history   >   unit 1, what is cultural heritage.

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Wonder of the Day #2806

What Is Heritage and Why Is It Important?

SOCIAL STUDIES — Cultures of the World

Have You Ever Wondered...

• What is heritage?
• Why is heritage important?
• How can you celebrate your heritage?
• Social Studies ,
• Cultures Of The World ,
• Hispanic Heritage Month ,

Today’s Wonder of the Day was inspired by Stephanie. Stephanie Wonders , “ What is heritage and why is it important? ” Thanks for WONDERing with us, Stephanie!

Who are you? You might start to answer that question with your name. But, of course, you’re much more than a name. What are your talents? How about your dreams or your values ? All of these things (and many others) come together to make up your identity . 

Today’s Wonder of the Day is about something else that shapes your identity —your heritage. What is heritage? The word can be difficult to define! Heritage is always something that’s or passed down by families or other groups for many years.

However, heritage isn’t limited to concrete objects. It’s also the customs, traditions, and values shared by groups of people. One way to think about heritage is to break it down into three groups. These are the tangible , the natural, and the intangible . 

What tangible items can be part of a person or group’s heritage? It can include many human-made objects that hold cultural value. Some examples are national monuments and works of art. Many ancient sites are also part of this group. On a smaller scale, a family home can be part of an individual’s heritage.

Many parts of the natural world are also important to cultural heritage. This can include bodies of water, plant life, landforms , and more. One example is the Nile River . It has been part of cultural heritage in many African nations for centuries. Efforts to protect natural heritage are key in many cultures.

The intangible group includes any part of cultural heritage that you can’t feel through touch. Maybe you’ve read about forms of dance, like flamenco dancing . You might know about the music of mariachi bands or holidays like Eid . These are all examples of intangible heritage. Languages, holidays, and customs also make the list.

Exploring your own heritage can be fun. It can help you learn about yourself, your family, and your ancestors . But it’s also important to learn about the heritage of others. Doing so can help you build a stronger understanding of other cultures. It can also lead you to find things you may have in common with others!

You may already know that certain months of the year honor specific cultures. For example, September is Hispanic Heritage Month. Are you of Hispanic heritage? If so, it’s a great time to be with family and celebrate your culture. 

If you’re not part of a Hispanic culture, then September is a time to learn. Try reading about the Grito de Dolores or the tradition of the quinceañera . Learn about famous people of Hispanic heritage, like Frida Kahlo . You could also attend public Hispanic heritage celebrations as a learner. Always remember to show respect for the cultural heritage of others. After all, you’d want the same from them.

Of course, there are several other heritage months. American Indian Heritage Month is in November, and Black History Month is in February. May is both Asian/Pacific American Heritage Month and Jewish American Heritage Month. Of course, you don’t have to wait for these times of year. It’s always a great time to celebrate your heritage and learn about those of others. 

How would you describe your heritage? If you’re interested in digging deeper, invite a family member to join you. It can be a great learning and bonding experience.

Common Core , Next Generation Science Standards , and National Council for the Social Studies ."> Standards : CCRA.R.4, CCRA.L.3, CCRA.L.6, CCRA.R.10, CCRA.R.2, CCRA.SL.1, CCRA.SL.2, CCRA.W.2, CCRA.W.4, CCRA.R.1, CCRA.L.1 , NCAS.A.1, NCAS.A.2, NCAS.A.3, CCRA.SL.4

Wonder What's Next?

Feel FRIDA share tomorrow’s Wonder of the Day with a friend!

Now that you’ve learned about different types of heritage and ways that it’s celebrated, try out the following activities with a friend or family member.

• Do you know much about your own heritage? What are some important parts of your culture? What foods are traditionally prepared? Are there dances or art that are significant? What about a mountain, lake, or river that has special meaning? Talk to a family member about your heritage and ask them some of these questions. Write an essay about what you learn and discuss it with a friend.
• This Wonder mentions that certain months are dedicated to honoring certain cultures and gives some examples, do you have a specific month that celebrates your heritage or just one that you identify with? Get a friend or family member to help you create a poster with colorful drawings and interesting facts about that month.
• You may not know much about your own heritage or have just started thinking about it. How do you get started learning about your own heritage? Check out this article about ways to get started exploring your own heritage and share what you learned with a friend or family member.

Wonder Sources

• https://www.khanacademy.org/humanities/special-topics-art-history/arches-at-risk-cultural-heritage-education-series/arches-beginners-guide/a/what-is-cultural-heritage (accessed 05 Aug. 2021)
• https://www.sahistory.org.za/article/what-heritage (accessed 05 Aug. 2021)
• https://www.familysearch.org/blog/en/what-is-heritage/ (accessed 05 Aug. 2021)
• https://college.lclark.edu/student_life/multicultural_affairs/programs/heritage_months.php (accessed 05 Aug. 2021)
• https://www.hispanicheritagemonth.gov/about/ (accessed 05 Aug. 2021)
• https://www.heritagecouncil.ie/what-is-heritage (accessed 05 Aug. 2021)
• https://learnersdictionary.com/ (accessed 05 Aug. 2021)

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Question 1 of 3

Which of the following is NOT a form of intangible heritage, according to this Wonder?

• a a river Correct!
• b a dance Not Quite!
• c customs Not Quite!
• d a language Not Quite!

Question 2 of 3

This Wonder is mainly about. . .

• a which months of the year honor certain groups or cultures Not Quite!
• b the variety of dances important to Hispanic tradition Not Quite!
• c the different types heritage and the importance of learning about your own and others’ heritage Correct!
• d specific human-made objects that are recognized as culturally valuable to African American culture Not Quite!

Question 3 of 3

Hispanic American Heritage month, which is a celebration of culture and origin of Latinx and Hispanic Americans in the United States, occurs during which month?

• a February Not Quite!
• b September Correct!
• c November Not Quite!
• d May Not Quite!

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2.1 What is heritage?

The Oxford English Dictionary defines ‘heritage’ as ‘property that is or may be inherited; an inheritance’, ‘valued things such as historic buildings that have been passed down from previous generations’, and ‘relating to things of historic or cultural value that are worthy of preservation’. The emphasis on inheritance and conservation is important here, as is the focus on ‘property’, ‘things’ or ‘buildings’. So (according to the Oxford English Dictionary, anyway), heritage is something that can be passed from one generation to the next, something that can be conserved or inherited, and something that has historic or cultural value. Heritage might be understood to be a physical ‘object’: a piece of property, a building or a place that is able to be ‘owned’ and ‘passed on’ to someone else.

In addition to these physical objects and places of heritage there are also various practices of heritage that are conserved or handed down from one generation to the next. Language is an important aspect of who we understand ourselves to be, and it is learned and passed from adult to child, from generation to generation. These invisible or ‘intangible’ practices of heritage, such as language, culture, popular song, literature or dress, are as important in helping us to understand who we are as the physical objects and buildings that we are more used to thinking of as ‘heritage’. Another aspect of these practices of heritage is the ways in which we go about conserving things – the choices we make about what to conserve from the past and what to discard: which memories to keep, and which to forget; which memorials to maintain, and which to allow to be demolished; which buildings to save, and which ones to allow to be built over. Practices of heritage are customs and habits which, although intangible, inform who we are as collectives, and help to create our collective social memory. We use objects of heritage (artefacts, buildings, sites, landscapes) alongside practices of heritage (languages, music, community commemorations, conservation and preservation of objects or memories from the past) to shape our ideas about our past, present and future.

Another way of thinking about this distinction between objects of heritage and practices of heritage is to consider the different perspectives through which heritage is perceived. For every object of heritage there are also heritage practices. However one group of people (say, professional heritage managers) respond to heritage, other people may respond differently. Thus, around an object of heritage, there may be value judgements based on ‘inherent’ qualities (which may indeed play a determining role in designating the object and conserving it), but there may well be other values which drive the use of the object (associations of personal or national identity, associations with history, leisure etc., as in the example of designation of Harry S. Truman’s otherwise humble dwelling as a National Historic Site discussed later in this course). For every object of tangible heritage there is also an intangible heritage that ‘wraps’ around it – the language we use to describe it, for example, or its place in social practice or religion. Objects of heritage are embedded in an experience created by various kinds of users and the people who attempt to manage this experience. An analogous situation exists in the art world in understanding aesthetics. There is no art without the spectator, and what the spectator (and critic) makes of the art work sits alongside what the artist intended and what official culture designates in a discursive and often contested relationship. So in addition to the objects and practices of heritage themselves, we also need to be mindful of varying ‘perspectives’, or subject positions on heritage.

The historian and geographer David Lowenthal has written extensively on the important distinction between heritage and history. For many people, the word ‘heritage’ is probably synonymous with ‘history’. However, historians have criticised the many instances of recreation of the past in the image of the present which occur in museums, historic houses and heritage sites throughout the world, and have sought to distance themselves from what they might characterise as ‘bad’ history. As Lowenthal points out in The Heritage Crusade and the Spoils of History, heritage is not history at all: ‘it is not an inquiry into the past, but a celebration of it ... a profession of faith in a past tailored to present-day purposes’ (Lowenthal, 1997, p. x). Heritage must be seen as separate from the pursuit of history, as it is concerned with the re-packaging of the past for some purpose in the present. These purposes may be nationalistic ones, or operate at the local level.

‘Heritage’ also has a series of specific and clearly defined technical and legal meanings. For example, the two places discussed earlier in this course are delineated as ‘heritage’ by their inclusion on the World Heritage List. As John Carman (2002, p. 22) notes, heritage is created in a process of categorising. These places have an official position that has a series of obligations, both legal and ‘moral’, arising from their inclusion on this register. As places on the World Heritage List they must be actively conserved, they should have formal documents and policies in place to determine their management, and there is an assumption that they will be able to be visited so that their values to conservation and the world’s heritage can be appreciated.

There are many other forms of official categorisation that can be applied to heritage sites at the national or state level throughout the world. Indeed, heritage as a field of practice seems to be full of lists. The impulse within heritage to categorise is an important aspect of its character. The moment a place receives official recognition as a heritage ‘site’, its relationship with the landscape in which it exists and with the people who use it immediately changes. It somehow becomes a place, object or practice ‘outside’ the everyday. It is special, and set apart from the realm of daily life. Even where places are not officially recognised as heritage, the way in which they are set apart and used in the production of collective memory serves to define them as heritage. For example, although it might not belong on any heritage register, a local sports arena might be the focus for collective understandings of a local community and its past, and a materialisation of local memories, hopes and dreams. At the same time, the process of listing a site as heritage involves a series of value judgements about what is important, and hence worth conserving, and what is not. There is a dialectical relationship between the effect of listing something as heritage, and its perceived significance and importance to society.

Some authors would define heritage (or at least ‘official’ heritage) as those objects, places and practices that can be formally protected using heritage laws and charters. The kinds of heritage we are most accustomed to thinking about in this category are particular kinds of objects, buildings, towns and landscapes. One common way of classifying heritage is to distinguish between ‘cultural’ heritage (those things manufactured by humans), and ‘natural’ heritage (those which have not been manufactured by humans). While this seems like a fairly clear-cut distinction, it immediately throws up a series of problems in distinguishing the ‘social’ values of the natural world. Returning to the example of the Great Barrier Reef discussed earlier in this course, for the Indigenous Australians whose traditional country encompasses the reef and islands, the natural world is created and maintained by ‘cultural’ activities and ceremonies involving some aspects of intangible action such as song and dance, and other more practical activities such as controlled burning of the landscape and sustainable hunting and fishing practices. It would obviously be extremely difficult to characterise these values of the natural landscapes to Indigenous Australians using a system that divides ‘cultural’ and ‘natural’ heritage and sees the values of natural landscapes as being primarily ecological.

Heritage is in fact a very difficult concept to define. Most people will have an idea of what heritage ‘is’, and what kinds of thing could be described using the term heritage. Most people, too, would recognise the existence of an official heritage that could be opposed to their own personal or collective one. For example, many would have visited a national museum in the country in which they live but would recognise that the artefacts contained within it do not describe entirely what they would understand as their own history and heritage. Clearly, any attempt to create an official heritage is necessarily both partial and selective. This gap between, on one hand, what an individual understands to be their heritage and, on the other hand, the official heritage promoted and managed by the state introduces the possibility of multiple ‘heritages’. It has been suggested earlier that heritage could be understood to encompass objects, places and practices that have some significance in the present which relates to the past.

In 2002 during the United Nations year for cultural heritage, UNESCO produced a list of ‘types’ of cultural heritage (UNESCO, n.d.). This is one way of dividing and categorising the many types of object, place and practice to which people attribute heritage value. It should not be considered an exhaustive list, but it gives a sense of the diversity of ‘things’ that might be considered to be official heritage:

• cultural heritage sites (including archaeological sites, ruins, historic buildings)
• historic cities (urban landscapes and their constituent parts as well as ruined cities)
• cultural landscapes (including parks, gardens and other ‘modified’ landscapes such as pastoral lands and farms)
• natural sacred sites (places that people revere or hold important but that have no evidence of human modification, for example sacred mountains)
• underwater cultural heritage (for example shipwrecks)
• museums (including cultural museums, art galleries and house museums)
• movable cultural heritage (objects as diverse as paintings, tractors, stone tools and cameras – this category covers any form of object that is movable and that is outside of an archaeological context)
• handicrafts
• documentary and digital heritage (the archives and objects deposited in libraries, including digital archives)
• cinematographic heritage (movies and the ideas they convey)
• oral traditions (stories, histories and traditions that are not written but passed from generation to generation)
• festive events (festivals and carnivals and the traditions they embody)
• rites and beliefs (rituals, traditions and religious beliefs)
• music and song
• the performing arts (theatre, drama, dance and music)
• traditional medicine
• culinary traditions
• traditional sports and games.

Some of the types of heritage are objects and places (‘physical’ or ‘material’ heritage) while others are practices (‘intangible’ heritage). However, many of these categories cross both types of heritage. For example, ritual practices might involve incantations (intangible) as well as ritual objects (physical). So we should be careful of thinking of these categories as clear cut or distinct. In addition, this list only includes ‘cultural’ heritage. Natural heritage is most often thought about in terms of landscapes and ecological systems, but it is comprised of features such as plants, animals, natural landscapes and landforms, oceans and water bodies. Natural heritage is valued for its aesthetic qualities, its contribution to ecological, biological and geological processes and its provision of natural habitats for the conservation of biodiversity. In the same way that we perceive both tangible and intangible aspects of cultural heritage, we could also speak of the tangible aspects of natural heritage (the plants, animals and landforms) alongside the intangible (its aesthetic qualities and its contribution to biodiversity).

Another aspect of heritage is the idea that things tend to be classified as ‘heritage’ only in the light of some risk of losing them. The element of potential or real threat to heritage – of destruction, loss or decay – links heritage historically and politically with the conservation movement. Even where a building or object is under no immediate threat of destruction, its listing on a heritage register is an action which assumes a potential threat at some time in the future, from which it is being protected by legislation or listing. The connection between heritage and threat will become more important in the later part of this course.

Heritage is a term that is also quite often used to describe a set of values, or principles, which relate to the past. So, for example, it is possible for a firm of estate agents to use the term in its name not only to mean that it markets and sells ‘heritage’ properties, but also simultaneously to invoke a series of meanings about traditional values which are seen as desirable in buying and selling properties. We can also think here about the values which are implicit in making decisions about what to conserve and what not to conserve, in the choices we make about what we decide to label ‘heritage’ and what view as simply ‘old’ or ‘outdated’. These values are implicit in cultural heritage management.

Essay on Heritage

Students are often asked to write an essay on Heritage in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Heritage

Understanding heritage.

Heritage refers to traditions, objects, and culture inherited from past generations. It encompasses everything from buildings and artworks to languages and values.

Types of Heritage

There are two main types: tangible and intangible. Tangible heritage includes physical artifacts like monuments, whereas intangible heritage involves traditions, language, and knowledge.

Importance of Heritage

Heritage helps us understand our history and identity. It provides a sense of belonging and continuity, linking us to our ancestors.

Preserving Heritage

Preserving heritage is crucial. It ensures future generations can learn from the past and appreciate their roots.

Also check:

• Paragraph on Heritage

250 Words Essay on Heritage

Heritage is a multifaceted concept, embodying the tangible and intangible aspects of our past. It is the legacy we inherit from our ancestors and pass on to future generations. This inheritance can be in the form of cultural traditions, historical monuments, folklore, and natural landscapes.

The Importance of Heritage

Heritage plays a crucial role in defining our identity and sense of belonging. It provides a link to our roots and offers a sense of continuity and stability in a rapidly changing world. It is a source of pride and inspiration, reminding us of our collective achievements and struggles.

Heritage and Education

The study of heritage is an essential part of education. It helps students understand their history, culture, and the evolution of societal norms. It fosters respect for diversity and encourages a sense of global citizenship.

The preservation of heritage is a shared responsibility. It involves active participation from individuals, communities, and governments. While governments can enact laws to protect heritage sites, individuals and communities can contribute by promoting their local heritage and educating others about its importance.

Heritage is a priceless treasure that enriches our lives in countless ways. It is a testament to our past, a guide for our present, and a beacon for our future. Therefore, understanding, appreciating, and preserving our heritage is vital for our growth as individuals and as a society.

500 Words Essay on Heritage

Heritage refers to the legacy that is inherited from past generations, maintained in the present, and bestowed to future generations. It encompasses tangible and intangible elements, including cultural traditions, historical sites, artifacts, and natural landscapes. Heritage is not just a testament to human achievement; it also provides a sense of identity and continuity in a rapidly changing world.

The Tangible and Intangible Aspects of Heritage

Tangible heritage comprises physical artifacts and locations that we can touch, see, and experience. These include buildings, monuments, landscapes, books, works of art, and artifacts. They represent the physical embodiment of a culture’s history and achievements.

On the other hand, intangible heritage includes practices, representations, expressions, knowledge, and skills that communities recognize as part of their cultural heritage. Examples include oral traditions, performing arts, social practices, rituals, and festive events. These intangible aspects are often more challenging to preserve than tangible ones, as they are embedded in community practices and often require continued transmission to remain alive.

The Importance of Heritage Preservation

Heritage preservation is crucial for several reasons. Firstly, it provides a tangible connection to the past. By preserving and studying heritage, we can gain a deeper understanding of our ancestors’ lives and the historical events that shaped our world.

Secondly, heritage preservation contributes to identity formation. It allows us to understand our roots and gives us a sense of belonging. It also fosters respect for cultural diversity and human creativity, promoting social cohesion and sustainable development.

Lastly, heritage can have significant economic benefits. Heritage tourism, for instance, can bring considerable income to communities, contributing to their economic sustainability.

Challenges in Heritage Preservation

Despite its importance, heritage preservation faces several challenges. Rapid urbanization and industrialization often lead to the destruction of heritage sites. Climate change also poses a significant threat, causing damage to many sites through rising sea levels, increased temperatures, and extreme weather events.

Furthermore, preserving intangible heritage can be particularly challenging. As societies modernize, many traditional practices and knowledge are being lost. Ensuring their transmission to younger generations is vital for their survival.

The Role of Individuals and Communities

Individuals and communities play a crucial role in heritage preservation. They can advocate for the protection of heritage sites, participate in preservation efforts, and promote the value of heritage through education and community engagement. By doing so, they can help ensure that our rich and diverse heritage is preserved for future generations to appreciate and learn from.

In conclusion, heritage is a precious link to our past, a key to understanding our present, and a gift to our future. It is our collective responsibility to preserve and pass it on, ensuring that the lessons, achievements, and beauty of our ancestors continue to enrich our world.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on World Heritage Day
• Essay on Cultural Heritage
• Essay on Cultural Criticism

Apart from these, you can look at all the essays by clicking here .

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Essay: What is heritage?

Author: spearritt, peter.

Heritage is a relatively new, catch-all term that in recent times has encompassed both the built andthe natural world. The word has gained wide international acceptance and usage since 1972, whenUNESCO created the World Cultural and Natural Heritage Convention, which Australia signed in1974. For some decades now more and more countries have vied with each other to get their builtand natural heritage sites on the World Heritage List.But in another sense, there is nothing new about heritage, not least because almost everythingdesignated to have heritage value is older than the present, from rock art and stone churches to theGreat Barrier Reef. And while the European occupation of Australia might be just a tad over 220years old, archaeologists and anthropologists date indigenous settlement back over forty thousandyears.In the 1950s and 1960s National Trusts in each state had little difficulty in identifying places theyconsidered of state and national significance, from churches and sprawling pastoral mansions to thegrand houses of the bourgeoisie in the cities. Likewise National Parks associations found it relativelyeasy to identify natural environments that could be regarded as ‘pristine’.With the rapid increase in scientific knowledge about ecological management and human impactsand with new techniques to measure both the longevity of Indigenous settlement and the impact ofIndigenous land management – from hunting to the use of fire – scholars came to see that very fewenvironments could be regarded as ‘untouched’ wilderness. In somewhat similar fashion, whenscholars from a variety of disciplines came to study a building or a site, they would note changes toboth the use of the place and its fabric over time. This meant that simplistic arguments for eitherbuilt or natural heritage could no longer rest on claims that used words like ‘pristine’, ‘untouched’ oreven un-altered.

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Cultural heritage: 7 successes of UNESCO’s preservation work

The power of preserving cultural heritage to build a better world

Why do we go to great lengths to preserve culture and make it bloom? Culture is a resource for the identity and cohesion of communities. In today’s interconnected world, it is also one of our most powerful resources to transform societies and renew ideas. It is UNESCO’s role to provide the tools and skills we need to make the most of its ultimate renewable energy.

Historical landmarks, living heritage and natural sites enrich our daily lives in countless ways, whether we experience them directly or through the medium of a connected device. Cultural diversity and creativity are natural drivers of innovation. In many ways, artists, creators and performers help us change our perspective on the world and rethink our environment. These are precious assets to respond to current global challenges, from the climate crisis to the COVID-19 pandemic.

The notion of culture has greatly evolved over the last 75 years. UNESCO’s actions over the past decades bear witness to the many ways in which humanity tried to understand how culture can strengthen the sense of who we are – from the awareness of the necessity to protect heritage from destruction at the end of World War II, to the launch of international campaigns to safeguard World Heritage sites and the concept of living and intangible heritage, a focus on creative economy and the need to sustain cultural jobs and livelihoods. Our relationship with culture has deeply evolved over the last century. If we look into the past, we might be better prepared to tackle further changes ahead.

The United States will be participating in an international effort which has captured the imagination and sympathy of people throughout the world. By thus contributing to the preservation of past civilizations, we will strengthen and enrich our own.

Abu Simbel – We do not have to choose between the living and the dead

A few minutes before sunrise, thousands of visitors line up inside the temple of Abu Simbel, holding their breath. They are about to witness a rare phenomenon that has taken place twice a year for the last 3,000 years. Every February and October at 6:29 am, the light of the rising sun pierces through the narrow entrance. The rays penetrate over 70 metres deep across the giant pillared hall up to the inner sanctuary, illuminating the statue of the man who built the temple during the 13th century BC, Pharaoh Ramses II.

Carved out of a rocky hill, the Temple of the Rising Sun had been conceived to show the might of Egypt’s greatest pharaoh to the Nubian people in the Upper Nile. Over time, the great temple and the smaller buildings became covered in sand and lay forgotten for centuries, until their rediscovery in 1813. The supreme example of ancient Egypt’s knowledge of astronomy and the skill of its architects could be admired again.

But just over a century later, the southernmost relics of this ancient human civilization were threatened with underwater oblivion and destruction by the rising waters of the Nile following the construction of the Aswan High Dam. The construction of the Dam was meant to develop agriculture as well as Egyptian independence and economy, and triggered a global debate that has fuelled media front pages and discussions ever since: should we have to choose between the monuments of the past and a thriving economy for the people living today? Why should people care for ancient stones and buildings when so many people need food and emergency assistance?

In the course of an unprecedented safeguarding campaign to save the temples of Egypt, UNESCO demonstrated that humanity does not have to sacrifice the past to thrive in the present – quite the opposite. Monuments of outstanding universal value help us understand who we are and also represent massive opportunities for development. Two millennia after a Greek author and scientist drew the famous list of the world’s seven wonders, the very notion of World Heritage came to life.

The race against time began in 1964 , when experts from 50 nations started working together under the coordination of UNESCO in one of the greatest challenges of archaeological engineering in history. The entire site was carefully cut into large blocks, dismantled, lifted and reassembled in a new location 65 metres higher and 200 metres back from the river, preserving it for future generations.

Today, the four majestic statues that guard the entrance to the great temple stare at the river and the rising sun every day. As they did 3,000 years ago. The success of the international cooperation to save Abu Simbel raised awareness about the fact that all over the world there are places of outstanding universal value. Just like the Nile valley temples, they must be protected from many threats such as armed conflict, deliberate destruction, economic pressure, natural disasters and climate change.

The World Heritage Convention was adopted in 1972 as the most important global instrument to establish this notion, bringing all nations together in the pursuit of the preservation of the World’s Natural and Cultural Heritage. With its 194 signatory Member States, it is today one of the world’s most ratified conventions.

How is a site inscribed on the UNESCO World Heritage List?

For a site to be inscribed on the UNESCO World Heritage List, it must first be nominated by the country where it is located. The nomination is examined by international experts who decide whether the inclusion is justified. Finally, the World Heritage Committee, a body of 21 UNESCO elected Member States, takes a vote.

Venice – Can the safeguard of cultural heritage and global tourism coexist?

Launched only a few years after the Nubian temples initiative, the safeguarding campaign for Venice was a response to various challenges including the rising waters and the explosion of global tourism.

Stepping  outside the railway station early on an autumnal morning, visitors are met with the view of the chilly air colliding with the water, forming a thick, soft blanket of fog over the Grand Canal, the ‘main street’ of Venice. The church of San Simeone Piccolo, with its oversized dome and slender neoclassical columns, and the neighbouring buildings appear to be floating on the water of the lagoon. It’s a sight that has welcomed millions of visitors from all over the world since the heydays of the Serenissima, when the city ruled as one of Europe’s economic superpowers.

Yet, the breath-taking beauty that inspired countless painters, writers and artists over the centuries remains fragile and at risk of being lost forever. Like the Abu Simbel temples, the city’s survival is threatened by rising water levels. The inexorable increase in sea level has caused flooding to become a regular occurrence. Humidity and microorganisms are eating away the long wooden piles that early dwellers drove deep into the muddy ground of the lagoon to build the first foundations of Venice, 1,600 years ago.

After 1966, the year of the worst flooding in Venice’s history, UNESCO and the Italian Government launched a major campaign to save the city. An ambitious project involving giant mobile flood gates was undertaken to temporarily isolate the lagoon from the high tides and protect the lowest areas from flooding. Thirty years later there is unanimous agreement on the successful results both of the technical achievements and international cooperation.

But Venice still needs attentive care, and its continued survival calls for unflagging vigilance. The city remains threatened on several fronts – mass tourism, the potential damage of subsequent urban development and the steady stream of giant cruise ships crushing its brittle foundations.

International mobilization and pressure around the status of Venice led to the Italian Government’s decision in 2021 to ban large ships from the city centre, as a necessary step to protect the environmental, landscape, artistic and cultural integrity of Venice. This decision came a few days after UNESCO announced its intention to inscribe the city on its World Heritage in Danger list. Until a permanent big cruise docking place is identified and developed, liners will be permitted to pull up in Marghera, an industrial suburb of Venice. Such decisions illustrate the great complexity of protecting historic cities and cultural heritage urban centres, which in this particular situation called for tailor-made measures and techniques different from those implemented for the safeguarding of the fabled Egyptian temples.

If every museum in the New World were emptied, if every famous building in the Old World were destroyed and only Venice saved, there would be enough there to fill a full lifetime with delight. Venice, with all its complexity and variety, is in itself the greatest surviving work of art in the world.

Angkor – A successful example of longstanding international cooperation

Deep in the forests of Cambodia, in the Siem Reap Province, the five lotus-flower-shaped towers of majestic Angkor Wat soar towards the sky. When approaching from the main gate, the vast scale of the temple and the precise symmetry of the buildings are awe inspiring. This is the world's largest religious monument.

Angkor Wat was part of a sprawling city as big as London, the heart of an empire that between the 9th and 15th centuries extended from southern Vietnam to Laos, and from the Mekong River to Eastern Myanmar. By around 1500 A.D., the Khmer capital was abandoned, most likely after heavy floods and lengthy droughts. Its temples, buildings and complex irrigation network were swallowed by the surrounding forests and lay hidden until their rediscovery in 1860.

By the early 1990s, the site was under major threat, with many of the temples at high risk of collapse and several sites looted. Conservation work at Angkor had not been possible since the outbreak of the civil war, the rise of the Khmer Rouge regime and the following civil unrest.

Angkor Wat’s inclusion in UNESCO’s World Heritage List in 1992 marked a milestone in the country’s recovery after years of conflict. The UNESCO-backed preservation of the temples aimed to assist in nation-building and national reconciliation. The action of the International Coordinating Committee (link is external) (ICC-Angkor) for the safeguarding and development of this exceptional cultural site is a striking example of international solidarity and testifies to one of UNESCO's most impressive achievements for heritage. Thirty countries and an ad hoc experts group for scientific, restoration and conservation projects were brought together under an innovative approach, closely linking safeguarding operations to sustainable development efforts.

In 25 years, Angkor has thus become a living laboratory demonstrating the potential of sustainable tourism and crafts, with the mobilization of local communities for social cohesion in 112 villages. The gigantic site now supports 700,000 inhabitants and attracts some five million visitors whose flow must be managed each year. The park authorities are carrying out several projects aimed at improving the lives of communities through the implementation of sustainable tourism that respects local sensitivities. The removal from UNESCO’s List of World Heritage in Danger just fourteen years later is a credit to the Cambodian people.

The fact that a project of such magnitude was successfully carried out in a country emerging from more than two decades of conflict in 1992 is a testament to the potential of the World Heritage Convention and the international solidarity led by UNESCO.

Walking through the temple, I saw reminders of the prosperous civilization that built it: hundreds of beautiful figures carved into the walls telling the stories of these ancient people; wide galleries they must have prayed in; long hallways lined with pillars they must have walked down.

No one knows for sure what caused the empire to abandon this temple and the surrounding city, but in the 15th century almost everyone left. Trees grew over the stones. Only Buddhist monks stayed behind to care for — and pray in — the hidden temples.

But that didn’t stop pilgrims and visitors from continuing to journey here to take in these incredible structures. And now, centuries later, I couldn’t be more thankful to count myself as one of these visitors

Mostar – Symbols do matter, in war and peace

It’s the end of July in Bosnia-Herzegovina. Peak summer means an influx of tourists to the cobbled alleys of Mostar. The cosy medieval town has a long, rich history marked by the peaceful coexistence of three communities: Muslim Bosniaks, Orthodox Serbs and Catholic Croats. Once they arrive in town, visitors from all over the world make a beeline for Mostar’s most emblematic monument, the Old Bridge.

A masterpiece of Ottoman architecture, Stari Most – as it’s known locally – is a symbol of the different communities that have existed side-by-side in the area. Since the 16th century, the bridge had brought them together across the Neretva river – until the Bosnian war. The bridge was a symbol of unity between the Bosnian community (Muslim), in the east of the city, and the Croats and Serbs to the west. The bridge of Mostar (of Ottoman, therefore Muslim origin) served as a link between all these communities – as a pedestrian bridge, it had no military or strategic value. Its destruction in 1993 was only meant to force the communities to separate, to deny their mixing with their neighbours. The bridge was in ruins and, with it, the values of peace and understanding this centuries-old structure had embodied.

Five years later, UNESCO coordinated a reconstruction project to rebuild the Old Bridge. Despite the scars of the war that are still visible today on the city walls, the reconstructed bridge has now become a symbol of reconciliation and post-conflict healing.

Today, the crowds jam the street to watch the traditional diving contest from the top of the bridge, a long-held custom resumed once Stari Most was restored to its former glory. Every July, young people of Mostar’s three communities compete with courage by jumping into the river 29 metres below, just like they did before the war.

For over four years after the ceasefire, former enemies worked together to retrieve the stones from the riverbed and rebuild their former symbol of friendship. Reconstructed in 2004 and inscribed on UNESCO’s World Heritage list in 2006, Stari Most today is a bridge between a common past and a common future. It is certainly not enough to rebuild a bridge to restore confidence and rebuild peace in a war-torn society. But it certainly matters to care for the symbols of peace.

I was in my office, working to the sound of mortar fire, when we heard the cries in the street – cries that the bridge had fallen. And what happened then was so impressive that I will never forget it. Everyone came out to see. Grenades and bombs were falling everywhere, but still they came out of their hiding places: young and old, weak and strong, Muslim and Christian, they all came, all crying. Because that bridge was part of our identity. It represented us all.

Timbuktu – When warlords target heritage, peacemakers respond with more heritage

Sitting at the gateway to the Sahara Desert, Timbuktu conjures images of a mythical city at the end of the world, where Arab and African merchants would travel from afar to trade salt, gold, cattle and grain. In the English language, the city in northern Mali has come to represent a place far away. Undaunted, caravans still ply the cross-desert route and come to the city several times a year. They carry rock salt extracted from the northern Sahara, just like their ancestors did for centuries.

In its heyday, during the 16th century, the city had 100,000 inhabitants, as its mosques and holy sites played an essential role in the spread of Islam in Africa. The city became an important centre of learning in Africa and its libraries the repository of at least 700,000 historical manuscripts on art, science and medicine, as well as copies of the Qur’an. These manuscripts, written in ornate calligraphy, bear witness to the richness of African history and intellectual life.

During the conflict of 2012–2013, more than 4,000 of the 40,000 manuscripts kept at the Ahmed Baba Institute were lost. Some were burnt or stolen, while more than 10,000 remained in a critical condition. The inhabitants of Timbuktu helped save their precious heritage by secretly spiriting away more than 300,000 manuscripts to the capital, Bamako. Other texts were sheltered between mud walls or buried. Although protected from immediate destruction, the manuscripts are now preserved in conditions that may not safeguard them for future generations.

To help preserve Timbuktu’s cultural heritage and encourage reconciliation, UNESCO has been supporting the local communities to take part in ancient manuscript conservation projects and ensure their lasting preservation for humanity.

UNESCO has coordinated the work to rebuild the fourteen mausoleums inscribed on the World Heritage List, as well as the Djingareyber and Sidi Yaha mosques, that were deliberately destroyed by armed groups during the conflict.

The reconstruction of Timbuktu’s devastated cultural heritage aimed to foster reconciliation among communities and restore trust and social cohesion. An important aspect of the project was the drive to include the reconstruction of the mausoleums in an overall strategy aimed at revitalizing building traditions and ensuring their continuity, through on-the-job training activities and conservation projects.

To ensure the rebuilt shrines matched the old ones as closely as possible, the reconstruction work was checked against old photos and local elders were consulted. Local workers used traditional methods and local materials, including alhor stone, rice stalks and banco – a mixture of clay and straw.

The destruction of the mausoleums of Timbuktu has been a shock, and a clear turning point revealing the importance taken of culture and heritage in modern conflicts fuelled by violent extremism and fundamentalist ideologies. It has shown how strongly fundamentalists are willing to destroy other Islamic cultures, and any other vision which differs from their own. Similar direct destruction of Islamic, pre-Islamic, Christian or Jewish heritage, has then been seen in Iraq and Syria. The need to restore heritage has become far more than a mere cultural issue – it has become a security issue, and a key component for the resilience and further cohesion of societies torn by conflicts.

At present, the monuments in Timbuktu are living heritage, closely associated with religious rituals and community gatherings. Their shape and form have always evolved over time both with annual cycles (that of the rain and the erosion of the plastering); that of regular maintenance (every three to five years); repairs of structural pathologies, often adding buttresses; and at times more important works, including extensions and raising of the roof structure. How to take that into account while trying to guide and assist the local people in their self-capacity, their resilience in keeping their heritage as they have done for over 600 years? What should be done and to what extent? Who should be responsible for what? These are tricky questions of heritage preservation, far beyond the mere inscription of a site on the famous World Heritage list.

Salt comes from north, gold from south and silver from the land of Whites, but the Word of God, the famous things, histories and fairy tales, we only find them in Timbuktu.

Preserving cultural identity and Korean traditions: The bond of living heritage

It’s the end of November in the countryside near Jeonju, the capital of the North Jeolla Province. The weather is getting chilly and winter is just a couple of weeks away.

It’s time to prepare for the long, icy-cold season. It’s time to make kimchi.

The Republic of Korea’s staple food is a side dish of salted and fermented vegetables that makes its appearance at every meal. It’s not just the country’s emblematic dish: its preparation ( kimjang ) is a community event.

Housewives monitor weather forecasts to determine the most favourable date and temperature for preparing kimchi. Entire families, friends and neighbours gather together to make it. The process is rather laborious and requires many hands to process the large quantities of vegetables required to last throughout the winter months. They all work together, exchange tips and tighten their relationships through kimjang. Families take turns making kimchi to form closer bonds.

Today, the entire village will get together in one of the houses for the occasion. Together, they will wash the napa cabbage that was pickled in salt the night before and mix in the seasonings that will give kimchi its unique sour-and-spicy flavour. The specific methods and ingredients are transmitted from mother to daughter so that kimjang culture is preserved through the generations.

Since 2013, kimjang has been included in UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity as an important part of Korean culture, embodying the country’s cooperative and sharing team spirit. Kimjang is a vital cultural asset of a community and worth preserving and celebrating for the rest of humanity. Even though there may be regional differences in the preparation of kimchi, it transcends class, regional and even national borders.

Cultural practices often precede the instauration of national borders and the start of conflict among its citizens. Shared cultural practices may even be a path to reconciliation. 

Such hopes materialized in 2018, when the Democratic People’s Republic of Korea and the Republic of Korea decided to work together to submit a joint submission for traditional wrestling as an element of UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity.

Ssirum/Ssireum (wrestling) is a physical game and a popular form of entertainment widely enjoyed all across the Korean peninsula. In the North, two opponents try to push each other to the ground using a satpa (a fabric strap connecting the waist and leg), their torso, hands and legs. Ssirum/Ssireum is distinguished by the use of the satpa and the awarding of a bull to the winner. In the South, Ssirum/Ssireum is a type of wrestling in which two players wearing long fabric belts around their waists and one thigh grip their opponents’ belt and deploy various techniques to send them to the ground. The winner of the final game for adults is awarded an ox, symbolizing agricultural abundance, and the title of ‘Jangsa’.

As an approachable sport involving little risk of injury, Ssirum/Ssireum also offers a means to improve mental and physical health. Koreans are widely exposed to Ssirum/Ssireum traditions within their families and local communities: children learn the wrestling skills from family members; local communities hold annual open wrestling tournaments; its instruction is also provided in schools.

Following UNESCO’s mediation, the two States Parties agreed for their respective nomination files to be jointly examined by the Intergovernmental Committee for the Safeguarding of Intangible Cultural Heritage in November 2018. UNESCO welcomed this initiative of regional cooperation and, through a historic decision, inscribed "Traditional Korean wrestling (Ssirum/Ssireum)" on the Representative List of the Intangible Cultural Heritage of Humanity, as a joint inscription from the Democratic People’s Republic of Korea and the Republic of Korea. While the Lists of the Convention include several examples of multinational nominations prepared by several States (from couscous to the art of falconry and the Mediterranean diet), the coming together of the two States Parties for the joint inscription of Korean traditional wrestling by the Committee is unprecedented. It marks a highly symbolic step on the road to inter-Korean reconciliation. It is also a victory for the longstanding and profound ties between both sides of the inter-Korean border, and for the role cultural diplomacy may have in international relations.

It was the time when the women would gather and gossip. There would be matchmaking. There would be some marriages that came about during the time of kimchi making.

Promoting culture in a post-COVID-19 world

The cultural and creative industries are among the fastest growing sectors in the world. With an estimated global worth of US$ 4.3 trillion per year, the culture sector now accounts for 6.1 per cent of the global economy. They generate annual revenues of US$ 2,250 billion and nearly 30 million jobs worldwide, employing more people aged 15 to 29 than any other sector. The cultural and creative industries have become essential for inclusive economic growth, reducing inequalities and achieving the goals set out in the 2030 Sustainable Development Agenda.

The adoption of the 2005 Convention for the Protection and Promotion of the Diversity of Cultural Expressions was a milestone in international cultural policy. Through this historic agreement, the global community formally recognized the dual nature, both cultural and economic, of contemporary cultural expressions produced by artists and cultural professionals. Shaping the design and implementation of policies and measures that support the creation, production, distribution of and access to cultural goods and services, the 2005 Convention is at the heart of the creative economy.

Recognizing the sovereign right of States Parties to maintain, adopt and implement policies to protect and promote the diversity of cultural expression, both nationally and internationally, the 2005 Convention supports governments and civil society in finding policy solutions for emerging challenges.

Based on human rights and fundamental freedoms, the 2005 Convention ultimately provides a new framework for informed, transparent and participatory systems of governance for culture.

A constant rethinking of culture and heritage

The history of UNESCO bears witness to the deep transformation of the concept of culture over the past decades. From global Conventions mostly dealing with building and stones in the 60’s and 70’s, the international cooperation opened new fronts for the protection and promotion of culture, including intangible cultural heritage, cultural diversity and creative economy. The definition of "culture" was spearheaded by the committee led by former UN Secretary-General Javier Pérez de Cuellar and the Mondiacult Conference in 1982. In 2022, the global Mondiacult conference is expected to take stock of progress made in the past 40 years in cultural policies, and re-imagine its future in a post-COVID-19 world.

Have a look at these World Heritage sites

The 30,000-kilometre-long road system was built by the Inca Empire across mountains, valleys, rainforests and deserts to link the Inca capital, Cuzco, with distant areas of the empire, from the Amazon to the Andes. Thanks to its sheer scale, Qhapaq Ñan is a unique achievement of engineering skills, highlighting the Incas' mastery of construction technology.

The granting of World Heritage status in 2019 has made its trail – which every year sees thousands of visitors on their way to the area’s archaeological sites such as Machu Picchu in Peru – eligible for much-needed restoration funds.

Borobudur Temple Compound

Borobudur is the largest Buddhist temple in the world and one of the great archaeological sites of Southeast Asia. This imposing Buddhist temple, dating from the 8th and 9th centuries, is located in central Java. It was built in three tiers: a pyramidal base with five concentric square terraces, the trunk of a cone with three circular platforms and, at the top, a monumental stupa. The walls and balustrades are decorated with fine low reliefs, covering a total surface area of 2,500 m 2 . Around the circular platforms are 72 openwork stupas, each containing a statue of the Buddha. The monument was restored with UNESCO's help in the 1970s.

Bamiyan Valley, Afghanistan

This cultural landscape was simultaneously inscribed on the World Heritage List and the List of World Heritage in Danger in 2003. The property is in a fragile state of conservation, having suffered from abandonment, military action and dynamite explosions. Parts of the site are inaccessible due to the presence of anti-personnel mines.

Related items

• Lists and designations
• Intangible cultural heritage
• Intangible heritage
• Diversity of Cultural Expressions-2005 Convention
• Intangible Cultural Heritage-2003 Convention
• Underwater Cultural Heritage-2001 Convention
• World Heritage 1972 Convention
• Fight Illicit Trafficking-1970 Convention
• Armed Conflict and Heritage-1954 Convention
• Culture & Sustainable Development
• UNESCO Creative Cities Network

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What is heritage?

Heritage is a deceptively simple idea. It can be considered to be made up of the practices and traditions that are passed on from parents to children, but it also has to do with what has been passed on from the family, community and place where people have been raised. For example, heritage can include a family's professional history; religious affiliation; or cultural traditions.  Yet heritage also includes that which is part of the national consciousness. A person who was born in South Africa, for instance, has both a national South African heritage, as well as a more personal and private one. Such a person might also be considered to have an African heritage too, because they were born on the continent of Africa. 

Clearly then, there are different types of heritage. A country’s natural heritage is its beautiful environment and natural resources, like gold and water. Areas that are very special and where animals or plants are in danger of extinction like the St. Lucia Wetlands and uKhahlamba Drakensberg Parks in KwaZulu Natal are said to be World Heritage Sites, because they are considered to be so unique that they are internationally respected and protected against harm.

Cultural heritage might include natural resources or land formations, but is also formed of those things that are symbollic of the creativity and livelihoods of a group of people. For instance, it could include special monuments, buildings, sculptures, paintings, cave dwellings or anything else deemed important because of its history, artistic or scientific value. The style of buildings can also be considered part of one's cultural heritage because of their specific type of architecture, where they are built or what they are used for. Therefore, Robben Island, the Cradle of Humankind at the caves of Sterkfontein, Swartkrans and Kromdraai in Gauteng, the uKhahlamba Drakensberg Park and the ancient city of Mapungubwe in Limpopo are all examples of South African cultural heritage.

When people talk about South African heritage, they might be referring to anything from famous stretches of coastline in Kwazulu-Natal , to shweshwe fabric, to Bunny Chow. Heritage is therefore something quite personal and changes from person to person.  

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What is Heritage?

This chapter introduces the concept of heritage and examines its various uses in contemporary society. It then provides a background to the development of critical heritage studies as an area of academic interest, and in particular the way in which heritage studies has developed in response to various critiques of contemporary politics and culture in the context of deindustrialisation, globalisation and transnationalism. Drawing on a case study in the official documentation surrounding the Harry S. Truman Historic Site in Missouri, USA, it describes the concept of authorised heritage discourses (AHD) in so far as they are seen to operate in official, state-sanctioned heritage initiatives. Where the other chapters in the book contain substantial case studies as part of the discussion of the different aspects of the politics of heritage, this chapter focuses instead on key concepts, definitions and ideas central to understanding what heritage is, and on heritage studies as a field of inquiry. The chapter suggests that critical heritage studies should be concerned with these officially sanctioned heritage discourses and the relationships of power they facilitate on the one hand, and the ways in which heritage operates at the local level in community and identity building on the other. It provides a number of explicit ideas and reference points to which the authors of the other chapters will return through the course of the book.

Related Papers

International Journal of Heritage Studies

Sybille Frank

Emma Waterton

Academics did not create heritage, but they disciplined it, so to speak, in the late 20 th century. Heritage was already happening in the context of multiculturalism and globalization as " people all over the world … turned to ethnic and cultural identity as a means of mobilizing themselves for the defense of their social and political-economic interests " (Turner, 1993, p. 423). It was also happening via the mechanisms of UNESCO's World Heritage List, which were beginning to operate as early as 1978, and as mass tourism opened up new horizons for that industry. Indeed, cultural heritage was – and is – on the move: heritage is in action. One clear demonstration of this is the " overproduction " of heritage. Whether it is the expansion of the World Heritage List (1,031 inscriptions as of 2015 with no end in sight/sites, if we may be permitted the pun), the proliferation of museums, individual and community heritagizing actions, business sector appropriations of heritage discourse and imagery, the new European Heritage Label, or heritage-justified internal and international ethnic strife—it seems that everything and anything is being declared, contested and/or performed as heritage. Moreover, heritage now travels with a mobile population – temporary, permanent and along a scale between those extremes – and it (re)creates and reconfigures itself in its destinations. Heritage is produced and mobilized by individuals and communities in any number of actions, including remembering, forgetting, generating, adapting and performing. Heritage shapes and reshapes people's sense of place, sense of belonging and cultural identities locally and nationally. Clearly, then, heritage does " work " (Smith, 2006). And as work, cultural heritage is a tool that is deployed broadly in society today. It is at work in indigenous and vernacular communities, in urban development and regeneration schemes, in expressions of community, in acts of memorialization and counteracts of forgetting, in museums and other spaces of representation, in tourism, in the offices of those making public policy and, all too frequently, in conflicts over identity and the goals of those politics of identification. Thus, heritage is not simply an inert " something " to be looked at, passively experienced or a point of entertainment; rather, it is always bringing the past into the present through historical contingency and strategic appropriations, deployments, redeployments, and the creation of connections and reconnections. It implicates how memory is produced, framed, articulated and inscribed upon spaces in a locale, across regions, nationally and, ultimately, transnationally. It enables us to critically engage with contemporary social and political issues of grand import while also being a familiar prop drawn upon to make sense of more mundane processes of negotiating self, place, home and community.

After Heritage

Claudio Minca

Alexandra Kolesnik

The cultural heritage was defined in the 19th century in many European countries and the United States as “objects of cultural value.” In the context of building national states mostly material objects, archaeological sites and historical monuments, were marked as heritage. Further transformation of the concept of heritage took place after the World War II, when not only national and mostly European states, but also new international organizations (United Nations, UNESCO and later European Union) began to re-define and revise cultural heritage. The large-scale transformations in the social sciences and the humanities in the 1960–70s influenced the formation a new research field in the 1980s, heritage studies. Using the approaches taken from public history and cultural, memory, postcolonial and gender studies, heritage studies conceptualize heritage in more broad temporal boundaries and network of agents involved in the process of its formation. Within heritage studies, cultural heri...

Kynan Gentry , Laurajane Smith

This is an Accepted Manuscript of an article published by Taylor & Francis in International Journal of Heritage Studies on 2 Feb 2019, available online: https://doi.org/10.1080/13527258.2019.1570964. Off print available at: https://www.tandfonline.com/eprint/VDBDZKJASRJBW2IJBVG3/full?target=10.1080/13527258.2019.1570964 In recent years an interest in ‘critical heritage studies’ (CHS) has grown significantly – its differentiation from ‘heritage studies’ rests on its emphasis of cultural heritage as a political, cultural, and social phenomenon. But how original or radical are the concepts and aims of CHS, and why has it apparently become useful or meaningful to talk about critical heritage studies as opposed to simply ‘heritage studies’? Focusing on the canon of the 1980s and 1990s heritage scholarship – and in particular the work of the ‘father of heritage studies’, David Lowenthal – this article offers a historiographical analysis of traditional understandings and approaches to heritage, and the various explanations behind the post-WWII rise of heritage in western culture. By placing this analysing within the wider frames of post-war historical studies and the growth of scholarly interest in memory, the article seeks to highlight the limitations and bias of the much of the traditional heritage canon, and in turn frame the rationale for the critical turn in heritage studies.

Journal of Social Archaeology

Herdis Hølleland

Uses of Heritage (2006) has been an important contribution to the development of Heritage Studies. Resting on a thorough ‘re-read’ of this modern classic, the article analyses the text applying some central concepts from Critical Discourse Analysis and Critical Realism in order to review the arguments put forward. One of the linguistic features from Critical Discourse Analysis we draw on is ‘nominalization’, which refers to replacing verb processes with a noun construction. Re-reading Uses of Heritage and other succeeding publications, it is apparent that the phrase ‘Authorized Heritage Discourse’ is nominalized and reified into an entity obscuring who does what to whom, thereby making the ‘Authorized Heritage Discourse’ a self-evident unit of explanation. Furthermore, the insistence on viewing heritage as a cultural process rather than as ‘things’ is not readably compatible with Critical Realism’s non-reductionist stance. Wrapping up, we nonetheless argue that really taking Critical Discourse Analysis and Critical Realism on board could provide a rule of conduct for the future developments of Heritage Studies, where multifarious conceptions of heritage can co-exist.

Routledge International Handbook of Heritage and Politics

Laurajane Smith , Christopher Whitehead

Introduction to the Routledge International Handbook of Heritage and Politics

Lucy Walker

I am interested in the power of things and ideas to bring people together and develop our thinking about contemporary issues. As an archaeologist, landscape and social historian I find that people engage with the human past to make sense of the present, and therefore the quality of that engagement is significant. Evidence suggests that 'heritage' can be an important tool for social empowerment, and in my practice I work with a range of people and organisations to encourage wider participation, enabling alternative perspectives, the creation of new and different knowledge, and multiple narratives. In this paper I offer a critique of i) the narrow interpretations often provided by presenters of 'Heritage' as part of our UK and European tourism/visitor agenda, and ii) how much of it, including our archaeology, historic landscapes and museum collections, can be difficult to engage with in meaningful ways – partly because of the interpretations offered, partly because of perceived academic/professional barriers and partly because they may literally be difficult to access. I provide a few examples of public engagement which attempt to get round these obstacles and illustrate the value of working in partnership with museums, writers, artists, musicians, film-makers and scientists, to enable community groups to explore aspects of our past to help find our present voices.

The Public Historian

Jon Daehnke

Routledge eBooks

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The Importance of Cultural Heritage

This essay will discuss the significance of cultural heritage and its impact on individual and collective identity. It will explore how cultural heritage, encompassing traditions, languages, history, and artifacts, contributes to the sense of belonging and continuity in societies. The piece will discuss the role of cultural heritage in fostering diversity, understanding, and respect among different communities. It will also examine the challenges in preserving cultural heritage in the face of globalization and modernization. Additionally, PapersOwl presents more free essays samples linked to Cultural Diversity.

How it works

Cultural heritage is the backbone of every nation around the world. Culture was developed naturally in the lives of every human being. It provides individuals with an automatic sense of unity and belonging within a group and allows people to share stories of the past and the history of where we come from. Cultures are not developed over a decade or even a century but require many years of practice to be considered as the tradition and culture of a particular place or a country.

For example, the country of Bhutan has relied on it’s geographic isolation and their government to protect their culture from outside influences. A small populated country bordered by India to the south, Bhutan has maintained a strict isolation both culturally and economically with the goal of preserving its own cultural heritage and independence (GCC News). In the 20th century, the Bhutan government started allowing limited numbers of foreigners to visit the country. In this way, Bhutan has successfully preserved many aspects of its culture, art, architecture and handicrafts which date back to the mid 17th century.

The emergence of the concept of cultural heritage is a result of a long historical development in which different values are attached to tangible cultural heritage such as monuments, buildings, works of arts, artifacts, landscapes and intangible cultural heritage such as rituals, language and traditions. The destruction and misuse of these significant cultural elements has a lot to do with the controversial issues that are related to cultural arrogance, cultural appropriation and cultural borrowing in today’s society. Instead of taking the time to learn and understand the traditions of a particular culture, people often take elements of culture for their own personal gain.

Cultural heritage and traditions represent a critical piece of culture. Both constituents form the structure and foundation of our families and society. They remind people that they are part of a history that defines their past, shapes who they are today and who they can become. If they ignore the meaning of our traditions, they are in danger of diminishing our identity.

Culture is an important part of many people’s lives. It influences views, values, hopes, loyalties and the way we take action in today’s society. For this reason, It is important that when an individual is working with different people and building relationships with them, they have some perspective and an understanding of different cultures. As we explore culture, it is important to acknowledge the fact that while we do have differences, we also have many things in common with others. Many people observe the world very differently, but they know what it is like to wake up and face another day. We are all human beings. We were all taught to love, learn, to have hopes and dreams, and we all experience pain and fear. However we cannot pretend our individual cultural differences do not matter. In today’s society, it is common for people not to acknowledge other cultures and their traditions and as a result to disrespect and even discriminate against them.

One particular example of an issue associated with cultural heritage is the issue of cultural arrogance. Cultural arrogance is considered an attitude of superiority in an overbearing manner. It often implies that one believes or acts as though their culture or beliefs are better than another culture. The recent death of American missionary John Allen Chau caused a lot of controversy after the young missionary was killed approaching the shores of North Sentinel Island. This young man from Washington state had decided that the small tribe on a remote island needed him to personally deliver them a taste of his religion. A self-styled Christian missionary, Chau tried to foist his presence and beliefs on the Sentinelese tribe who wished to be left alone. What he found was an early grave. Chau did not die from the tribes. He was killed by his own arrogance. (Review News). John Allen Chau’s death was a result of cultural arrogance. The Sentinelese who killed John Allen Chau were soldiers defending their culture and society against a potential threat; they were not murderers. Chau met his fate after ignoring the rules and regulations, as well as the warnings that were given to him by authorities to protect the Sentinelese people.

The Sentinelese were expected to respond to his intrusion exactly as they did. Chau brought his death upon himself. When people are unaware or chose not to respect the beliefs and practices of cultural groups, they could harm the people of that culture and also themselves. Those who adopt ideas of another culture may only be interested in what they have to offer and hope to gain from it by selfishly adopting the cultures values. It is important that tourists take the time to learn and develop different elements of a culture before representing these cultures. It is a code and form of respect that should be followed by all. Cultural arrogance can also imply that one believes or acts as though their culture is better than another culture. For example, there are a lot of Americans who arrogantly assume that Americans are better than Europeans or there are Japanese who believe they are superior to Chinese. In the US, Americans tend to believe that the American way of life is better or more superior than any other country when it comes to pursuing life goals, freedom and happiness. When people watch American films, they are given a over-fantasize the idea of the “American dream” and they promote the ideal of the american lifestyle to make Americans appear more dominant than other cultures.

Another example of an problem associated with cultural heritage is the issue of Culture appropriation. Cultural appropriation is the taking of intellectual property, traditional knowledge, cultural expressions, or artifacts from another culture without permission. This can include unauthorized use of another culture’s dance, dress, music, language, folklore, cuisine, traditional medicine, religious symbols, etc (Thought.co). In a way it can harmful when the source community is a minority group that has been racially discriminated or exploited in other ways or when the object of appropriation hold a significant meaning to them, e.g. sacred items. In the United States, cultural appropriation tends to involve people of the dominant culture (or those who identify with it) borrowing from minority cultural groups. African Americans, Asian Americans, Native Americans and Africans are often targeted for Cultural Appropriation(thought.co).

For example, ancient African artifacts like Traditional mask have been stolen and replicated to sell to people all around the world. African artefacts have also been stolen from archaeological sites and placed on display in European museums. Cultural Appropriation takes many forms. Native American fashion, decoration, cultural symbols and designs, and Asian martial arts and dress have been targeted for cultural appropriation. In many cases, Buddhist designed tattoos, Muslim-inspired headdresses as fashion, the wearing of native american headdresses for halloween and white gay men adopting the dialect of black women are other examples of cultural appropriation that are often called out (Thought.co). The examples are endless but it is important to consider the context of these situations. For example, is a tattoo performed on a person because it holds significance to that person or is the person receiving the tattoo because think it is cool? Why are musicians like Pharrell appearing on the front page of Elle fashion magazine wearing a traditional Native American headdress when this is considered a sacred item of the Native American culture which is only to be worn by war chiefs and warriors of native tribes?

Cultural appropriation is a huge concern for many reasons. For one, the concept of negative stereotypes is exploitative because it robs cultural groups of the respect and acknowledgement they ultimately deserve. In addition, a variety of Art and music forms had originated from minority cultural groups who then became associated with members of the dominant cultural groups who have been known to discredit the minority. The dominant group is usually deemed innovative, while the minority group are labelled with negative stereotypes that imply they lack in intelligence and creativity. During the 2013 American Music Awards, Katy Perry performed with a geisha-inspired performance of her new single, “Unconditionally.”

She claimed that she was paying homage to the Japanese culture. Asian Americans disagreed as they believed that her “yellowface”performance. They also believed there was an issue with the song choice, “Unconditionally,” with the stereotypical presentation of a passive Asian women. What one person perceives as a tribute to a culture, another group of people will perceive as a mockery or a form of disrespect. Katy Perry may not have intended to hurt or afford asian people, however, it was considered offensive that she was taking parts of the Japanese culture to promote her music. She took the beautiful, visual elements of the culture but did not embrace the significant and core traditions associated with it.

When adopting anything from a foreign culture it is crucial to follow some fundamental steps to create cultural awareness and avoid being accused of cultural appropriation. There are many people who have made cultural infringements that have affected another person or another cultural group without even realizing they are doing so. For this reason, it is important that people are aware of the steps they need to take to embrace other cultures and to also avoid disrespecting cultures unintentionally. The first step you should take towards avoiding cultural appropriation is to take the time to research the culture. Prior to adopting another culture, it pays to properly research and understand it. Taking elements of a culture without respect, knowledge or insight will ultimately lead to accusations of cultural theft and misrepresentation.

The second step is to ensure you do not overlook the sacred traditions of a culture. In western societies, it can be easy to completely ignore the sacred aspect of a culture. What might seem like a joke, or an innocent mistake to some, can actually cause serious distress and anger to others. Much of the world still holds some things sacred, whether that be God, gods, spirits, or any other symbolism. Using and abusing the sacred is an absolute no-no, unless you intentionally want to cause trouble.

The third step is to avoid encouraging shallow, one-dimensional stereotypes of a culture. One of the biggests problems with adopting from other cultures is that it can be based on stereotypes, which are often negative and incorrect. Stereotypes are often rigid generalized ideas that society imposes on others with whom they are unfamiliar or do not understand. The less people know about another person or cultural group, the more people have become dependent on stereotypes.. Hence, it is important that people decided to make a conscious effort to learn about a culture in more depth to understand it’s true identity and to avoid shallow stereotypes.

The fourth step is to acknowledge the diversity of the culture that you are embracing and promoting. An understanding of other cultures and traditions is vital when it comes to the long-term survival of humanity on earth. According to UNESCO, the conservation of many cultures and, in particular indigenous cultures is as important as the conservation of species and ecosystems to life (Butterworth-Heinemann). When people take the time to pay attention to the significance of other cultures and traditions, people are able develop a wider perspective and succeed in different areas of life. Recognizing and acknowledging other cultures is important aspect in the workforce as it encourages mutual knowledge and understanding between people by encouraging education and spreading culture and knowledge. For example, paying attention to the cultural differences in a business company can raise levels of co-operation and capitalize on different skills and abilities which can be an important asset in the productivity of a company. The ability to understand and utilize cultural differences can provide can cause a company to become a competitive threat.

Overall, it is important that people take the time to engage, promote and share the benefits of embracing the true traditions of a culture. It is important to engage with the culture you are adopting from to avoid cultural appropriation. Spend time in it, understand it, and then when you use a pattern, symbol, headdress or anything else, make sure you use that platform to promote that culture, its people and if possible share the benefits. To effectively build communities that are powerful enough to change, we need more people working together. If cultural groups join forces, they will be more effective in reaching common goals, than if each group operates in isolation.

Every culture has unique strengths and perspectives that all other cultures can benefit from. If people take the time to truly understand different cultures, there would be less racial and ethnic divisions. Racial and ethnic divisions result in misunderstandings, loss of opportunities, and can also lead to violence. Racial and ethnic conflicts drain communities of financial and human resources and they distract cultural groups from resolving the key issues they have in common.

An appreciation of cultural diversity is strongly connected to with an equal society. For example, research reveals that when students’ cultures are understood and they are appreciated by teacher, the students and friends, they tend to do better in school. In turn, students are more accepted and they feel as though they are a part of the school community. Hence, they work harder to achieve in life, and they are more successful in school. If we do not learn about the influences that cultural groups have had on our different cultures, we are all going to miss out on an accurate view of society and our communities. We would lose the unique, sacred, and beautiful part of who we are and also lose the meaning behind the traditions and beliefs of our ancestors.

Cultural heritage is the glue that binds us together as people. If we value our heritage, we can then to pass it on to our children with a little bit of ourselves attached to it. What we do now, how we live our lives and the character we build, will add to the heritage we leave behind for the next generation. It is important that people address the cultural issues of cultural arrogance, cultural appropriation and cultural borrowing so that we can continue to protect and preserve the importance of cultural heritage. The present is our priority. We need to protect and maintain what is still left of our culture heritage to ensure that the next generation can also embrace it.

Cited sources

• Barker, Neave. “Bhutan: What It Means to Be Happy in the ‘Happiest Country’.” GCC News | Al Jazeera, Al Jazeera, 31 Oct. 2018, www.aljazeera.com/news/2018/10/bhutan-means-happy-happiest-country-181031111711933.html.
• Fallas, Amy.”The Landmark 85-Year-Old Report Absent From Debates Over Missionary’s Death” Rewire News, Nov. 29, 2018, https://rewire.news/religion-dispatches/2018/11/29/the-landmark-85-year-old-report-absent-from-debates-over-missionarys-death/
• Feeney, Nolan.”Katy Perry’s ‘Geisha-Style’ Performance Needs to Be Called Out”, The Atlantic, NOV 25, 2013
• https://www.theatlantic.com/entertainment/archive/2013/11/katy-perrys-geisha-style-performance-needs-to-be-called-out/281805/
• Nittle, Nadra. “A Guide to Understanding and Avoiding Cultural Appropriation”, Thought.co. June 01, 2018, https://www.thoughtco.com/cultural-appropriation-and-why-iits-wrong-2834561
• Reisinger, Yvette. “International Tourism: Cultures and Behavior”. Butterworth-Heinemann, 2008.

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• Essay on Indian Heritage

English Essay on Indian Heritage

An introduction.

This article helps you in getting a gist of how to go about writing an essay on Indian heritage. So, continue reading to have a gist of various points on writing an essay on Indian Heritage.

The Indian Heritage

Indian heritage dates back several centuries. It is vast and vibrant. Flora and fauna, music, architecture, classical dance, and the innate secular philosophy of its people are the highlights of India's treasure. Ever since the beginning, we have preserved culture and tradition beautifully for our upcoming generations. We can never forget our tradition and culture as they are embedded in us and are an inseparable part of our lives no matter how far we plan to reach and how much we have progressed in all these years.

In India, people from numerous religious castes and creeds reside in the same country and so it is the land of diversified cultures and traditions. Each religion and caste has its own traditions and Customs. Each religious group follows the culture and has a deep unwavering faith and underlying roots.

Every religion has its own set of music, dance forms, festivals, and several other forms of art that have their own charming essence. Our respect towards our culture is equally divided in the culture and tradition of other religions as well, which is the reason for the survival of the vivid Indian heritage for centuries.

We take pride in our heritage and we also have a magnification of monumental Heritage. Most of the beautiful edifices exhibit a royal past that was built by the rulers and still stands tall.

Unity in Diversity

‘Unity in diversity’ - this depicts India very well. Thus the range of Indian heritage is also quite vast. As the number of religions is quite innumerable in India so does the diversity and so does the heritage sites. One will find various historical heritage sites in every corner of India (basically every state). These heritage sites are built decades ago and still stand alive with all the significance. These historical monuments and sites are proof of how India witnessed the footsteps of various religions, various dynasties, and traditions.

Below is a long and short essay on Indian culture and heritage that covers the richness of Indian traditions and the significance of the heritage sites.

Long and Short Essay on Indian Heritage

Sometimes we often stumble around to write an essay on any topic no irrespective of its difficulty level. Keeping that in mind, we have provided a few sample essays of Indian Heritage. These will help you to understand the structure of an essay and how to write it well during the exam.

Long Essay on Indian Culture and Heritage

If you get a question that reads ‘write an essay on Indian Heritage and Culture’, you must not be worried because you can now prepare yourself for the examination.

India is renowned for its rich history. From north to south, from east to west, every corner of India has its own story. Almost every state of India has one or more special Indian heritage sites which have now become the attractions of tourists. Some of the sites are so significant and ancient in world history that the United Nations Educational, Scientific and Cultural Organization (UNESCO) has recognized them as world heritage sites. These sites have immense historical and cultural significance in today’s date.

Various Architectural Sites

Among all the Indian heritage, architectural sites are the treat to the eyes of travelers from all over the world. Besides, Indians’ love for its rich history keeps these heritage sites alive. It is the duty of the older generations to invoke the same love and respect for these sites. They shall learn the significance and keep their willingness to preserve the heritage for future generations.

There are so many architectural gems lying around surrounding us.

Starting from Ajanta Ellora caves to Khajuraho to Hampi, all these sites are really marvellous. These hold immense value to the Indian tourism industry. Many people’s lives revolve around these. Some other names which deserve to be mentioned are Taj Mahal, Lal Kila, Qutub Minar, Fatehpur Sikri, Bhulbhulaiya, etc.

UNESCO World Heritage Sites

Heritage sites don’t necessarily mean only historical monuments or sites, it also includes various forests, temples, churches, etc. India has a total of 38 total UNESCO world heritage sites i.e. 30 sites are cultural sites, 7 are natural sites and 1 is from mixed-criteria sites. Below are some of the world heritage sites in India recognized by UNESCO.

Ajanta Caves in India (Maharashtra)

Ellora Caves in India (Maharashtra)

Agra Fort in India (Uttar Pradesh)

Taj Mahal in India (Uttar Pradesh)

Sun Temple in India (Orissa)

Group of Monuments at Mahabalipuram in India

Kaziranga National Park in India

Manas Wildlife Sanctuary in India

Churches and convents in Goa

Khajuraho in India

Hampi in India

Bodh Gaya in India

Red Fort in India

Sanchi in India

Chola Temples in India

Short Essay on Indian Heritage

It might not be easy to write a 100 words essay on Indian heritage, which is why we have provided a sample essay for the same below. Give it a read.

Indian history is as rich as its culture. If we look at the architectural marvels of the heritage sites such as Hampi, Khajuraho, Taj Mahal, Lal Kila, Qutub Minar, Fatehpur Sikri, Bhulbhulaiya, these still hold immense significance in terms of their marvelous art, engineering, construction, and labor behind each site. There are many ancient and historical monuments that stand alive. Some of them took literally one decade to hundred years to be built properly. Such beautiful heritage sites are very rarely seen these days if we talk about modern-day architecture.

Hence, as responsible citizens, it is our duty to take care of these Indian heritage sites and monuments so that these could be preserved and witnessed by our future generations as well.

India is one of the world’s oldest countries which is deeply rooted in the ancient history of human civilization. Hence these heritage sites still remain perfectly preserved to date. Hence it is our responsibility as a citizen of India to preserve these beautiful monuments for our future generations.

Our various art forms, literature monuments, tradition, and culture forms a part of our heritage. These works have been appreciated worldwide. We should be proud of such a vivacious culture that prevails in our country. India's natural heritage invokes a sense of pride in each and every citizen of this country. The diversity adds beauty and richness to this country.

FAQs on Essay on Indian Heritage

1. Name a Few UNESCO World Heritage Sites in India.

There are 38 total UNESCO world heritage sites in India i.e. 30 sites are cultural sites, seven are natural sites and one is mixed-criteria sites. A few names are - Ajanta Caves in India (Maharashtra), Ellora Caves in India (Maharashtra), Agra Fort in India (Uttar Pradesh), Taj Mahal in India (Uttar Pradesh), Sun Temple in India (Orissa), Group of Monuments at Mahabalipuram in India, Kaziranga National Park in India, Khajuraho in India, Hampi in India, Chola Temples in India.

2. How to Write an Essay on Indian Heritage and Culture Easily?

With the help of the internet, it is very easy to write essays these days. Here are many sample essays on Indian heritage and culture easily available online. You can visit any renowned ed-tech portal to get access to such samples.

3. What is the Indian heritage?

It is an all-embracing confluence of traditions, customs, and religions. It is one of the world's oldest civilizations. Indian cotton textiles, the ethnicity of jewellery, the richness of silk, handiwork, and everything from ancient times still prevail and is kept alive generation after generation. Indian food is a part of Indian Heritage and is a legacy differing in taste and look in every state of the country.

4. What is the importance of our Indian heritage?

The heritage of our country provides evidence of evolution and our past. It helps us to develop an awareness of ourselves and examine our traditions and history. It helps us to explain and understand the reason for the way we are. Our heritage plays an important role in our business, society, worldview, and politics and is a keystone of our culture. It inspires, influences, and informs policy and public debate directly and indirectly.

5. Why is preserving our heritage important?

Heritage is fragile, it delivers so much in terms of enjoyment and important human experience. It allows us to define ourselves and enriches our lives but also needs consistent development and protection. The acknowledgment of the significance of our heritage is essential to be recognized by the government and reflected in inappropriate and reformed structures and increased funding. This ensures that the most suitable elements are passed on to our children and eventually to their future generations as well.

6. What is UNESCO?

The United Nations Educational Scientific and Cultural Organization encourages the preservation, protection, and identification of the natural heritage around the world and is considered to be of outstanding value to humanity. The international treaty called the Convention is concerned with the protection of the world’s cultural and natural heritage which was adopted by UNESCO in 1972.

Essay on Indian Heritage for Students and Children

500+ words essay on indian heritage.

Heritage means what we inherit from our ancestors and from our past. India is a land of varied cultures and traditions. People from numerous castes, religions, and creeds reside in our country. Each ethnic group in our country has its own tale of origin and its set of unique traditions and culture. They have all contributed to the making of Indian history and culture. Nature has made India into a distinct geographical entity.

Indian Heritage: A Gift from the Older Generations

Indian heritage and culture are vast and vivid because of the large number of religious groups residing in our country. Every community has its own set of customs and traditions which it passes on to its younger generation.

However, some of our customs and traditions remain the same throughout IndiaOur traditions teach us to inculcate good habits and make us a good human being. Our cultural heritage is thus a beautiful gift from our older generation that will help us become a better human being and build a harmonious society.

Respect for our Indian Heritage

The elders should take responsibility to invoke love for the Indian heritage in the younger generations. This must be done from the very beginning only then we can preserve our rich heritage. It is the duty of the elders to invoke love for the Indian heritage in the younger generations.

This must be done from the very beginning only then we can preserve our rich heritage. Schools must teach students about Indian heritage and how it has survived for centuries. They must also share the importance of preserving it. This would help in invoking a feeling of pride in them and they would be inspired to continue the tradition and also pass it on to the new generation. This needs a collective effort by the teachers as well as parents.

Our Literature

Indian literature is as rich as its culture. We have various books written on many topics since ancient times. We have the Vedic literature, epic Sanskrit literature, Classic Sanskrit literature and Pali literature among other kinds of Indian literature. Many of our books are being translated to other languages to provide access to a greater number of readers so that more and people can benefit from the knowledge. Such a wonderful and rich literature must be preserved at any cost.

Get the huge list of more than 500 Essay Topics and Ideas

Beautiful Geological Structures

Numerous beautiful geological structures found in different parts of India. Best of the splendid geological structures that form a part of our country include Lonar Crater Lake, Siachen Glacier, Jammu and Kashmir, Pillar Rocks, Kodaikanal, Barren Island, Andamans, Magnetic Hill, Leh, Columnar Basaltic Lava, Udupi, and Toad Rock. All these structures are true wonders of nature. A lot of tourists every year from around the world especially visit these places just to catch a glimpse of these marvelous creations of God.

UNESCO World Natural Heritage Sites in India

The below geological places have been enlisted in UNESCO World Natural Heritage Sites. These sites include:

1. Home for the rare one-horned rhinoceros, Kaziranga National Park, in 1985.

2. Home for numerous species of beautiful birds, Keoladeo National Park, in 1985.

3. A beautiful wildlife sanctuary, Manas Wildlife Sanctuary, in 1985.

4. The biggest mangrove forest, Sundarbans, in the year 1987.

5. Nanda Devi and Valley of Flowers National Park, in 2004.

6. The Western Ghats, in 2012.

7. The Great Himalayan National Park was declared a UNESCO World Heritage Site in the year 2014.

India is an ancient country. We are blessed with a beautiful heritage. We are solely responsible to preserve the same so that our future generations also get to see and experience the same.

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Heritage Day Essay Guide for Grade 10 Learners

This page contains an essay guide for Grade 10 History learners on how to write a Heritage Day essay (introduction, body, and conclusion). On the 24th of September every year in South Africa, there is a great celebration of all cultures and heritages of all South Africans. This was after the Inkatha Freedom Party proposal in 1996.

Table of Contents

Background on South African Heritage Day

Before you write your essay, you should first know what heritage day is and what it means.

The word ‘heritage’ can be used in different ways. One use of the word emphasises our heritage as human beings. Another use of the word relates to the ways in which people remember the past, through heritage sites, museums, through the construction of monuments and memorials and in families and communities (oral history). Some suggest that heritage is everything that is handed down to us from the past.

One branch of Heritage Studies engages critically (debates) with issues of heritage and public representations of the past, and conservation.

It asks us to think about how the past is remembered and what a person or community or country chooses to remember about the past. It is also concerned with the way the events from the past are portrayed in museums and monuments, and in traditions. It includes the issue of whose past is remembered and whose past has been left unrecognised or, for example, how a monument or museum could be made more inclusive.

Important: you should include relevant images to go with your key points. You can find plenty of images on the internet, as long as you provide the credits/sources.

When you write your Heritage Day essay as a grade 10 student, you will get great marks if you include the following structure:

• Provide a brief history linked to heritage day
• The main key issues you will be discussing throughout your essay
• Explain the changes that were made to this public holiday.
• Explain how the day is celebrated in schools, families, workplaces and other institutions like churches etc.
• How does the celebration of the holiday bring unity and close the gaps of the past?
• Explain how the celebration of the day enforces the application of the constitution of South Africa.
• What key points did your essay cover?
• What new knowledge did you learn or discover?
• What are your views on “Heritage Day”?

Example of “Heritage Day” Essay for Grade 10 Students

Below is an example of how to write an essay about Heritage Day for grade 10 learners, using the structure discussed above:

Introduction:

Heritage Day, celebrated on the 24th of September, is a South African public holiday that serves as a reminder of the nation’s rich cultural heritage and diverse history. The day was established to honor the various cultures, traditions, and beliefs that make South Africa a truly unique and diverse country. This essay will discuss the history of Heritage Day, the changes made to this public holiday, and how its celebration promotes unity and reinforces the South African Constitution .

Changes to Heritage Day:

Initially known as Shaka Day, Heritage Day was introduced to commemorate the legendary Zulu King Shaka who played a significant role in unifying various Zulu clans into one cohesive nation. However, with the advent of a democratic South Africa in 1994, the day was renamed Heritage Day to promote a broader and more inclusive celebration of the nation’s diverse cultural heritage.

Celebrations in Various Institutions:

Heritage Day is celebrated in numerous ways throughout South Africa, with schools, families, workplaces, and religious institutions all participating. In schools, students and teachers dress in traditional attire, and activities such as cultural performances, food fairs, and storytelling sessions are organized to educate learners about different cultural backgrounds. Families gather to share traditional meals, pass down stories, and engage in cultural activities. Workplaces often host events that encourage employees to showcase their diverse backgrounds, while churches and other religious institutions use the day as an opportunity to emphasize the importance of tolerance and acceptance.

Promoting Unity and Closing Gaps:

The celebration of Heritage Day has played a vital role in fostering unity and bridging the divides of the past. By appreciating and acknowledging the various cultures and traditions, South Africans learn to respect and accept one another, ultimately creating a more harmonious society. The public holiday serves as a platform to engage in conversations about the nation’s history, allowing for a better understanding of the diverse experiences that have shaped South Africa.

Enforcing the South African Constitution:

Heritage Day also reinforces the principles enshrined in the South African Constitution, which guarantees cultural and linguistic rights to all citizens. By celebrating and embracing the diverse cultures, South Africans put into practice the values of equality, dignity, and freedom as envisioned by the Constitution.

Conclusion:

In this essay, we have explored the history and significance of Heritage Day, its transformation from Shaka Day, and how it is celebrated across various institutions in South Africa. We have also discussed how the celebration of this day fosters unity and enforces the principles of the South African Constitution. Heritage Day serves as a reminder that our differences make us stronger, and that through understanding and embracing our diverse backgrounds, we can build a more inclusive and united South Africa.

More Resources

Below are more previous resources you can download in pdf format:

National Heritage Day in South Africa: What is Heritage Day and Why Do We Celebrate It

Sep 13, 2021 | News , South Africa

First published in September 2019, updated in September 2021.

September is Heritage Month in South Africa, with  National Heritage Day celebrated on 24 September

Each year in early spring, people across the nation get together to eat, drink and be merry, celebrating what makes us all uniquely South African.

Heritage Day was declared a public holiday in 1996 and, since then, the 24th of September has been a day that encourages us to celebrate our cultural traditions, communities and heritage.

In the following post, we discuss South Africa’s Heritage Day; how it began, the connection to braais and how you can celebrate this year.

What is Heritage Day?

Heritage Day is a public holiday celebrated on 24 September in South Africa that recognises and celebrates the cultural diversity of the country. In its essence, the day embraces and celebrates the true meaning of why we call ourselves the Rainbow Nation.

South Africans mark the day by wearing traditional outfits, eating traditional foods, learning about different cultures and spending time with friends and family.

The History of Heritage Day in South Africa

The 24th of September marks ‘Shaka Day’ or ‘Shaka’s Day’, a day which commemorates the legendary King Shaka Zulu. Shaka Zulu played an important role in uniting different Zulu clans into one cohesive Zulu nation in Kwa-Zulu Natal. Each year, thousands of people gather at King Shaka’s grave to pay tribute to him and to honour his memory.

To learn more about the history, life and legend of King Shaka Zulu, the Anglo Zulu war and Zulu culture, book either the:

• KwaZulu-Natal Shakaland Zulu Village Tour
• Half-Day Soweto Tour
• PheZulu Cultural Village Day Tour
• Isandlwana and Rorke’s Drift Battlefields Tour
• Robben Island Half-Day Tour

You can also learn more about King Shaka in the book Shaka Zulu: The Biography of the Founder of the Zulu Nation by E.A. Ritter .

When the New South African Parliament omitted Shaka Day from the proposed Public Holidays Bill, the Inkatha Freedom Party (IFP), a South African political party with a large Zulu membership, objected.

Eventually, a compromise was reached, and it was decided that a national holiday would be created where South Africans of all cultures and creeds could come together and celebrate their diverse cultural heritage.

In an address marking Heritage Day in 1996, the late former State President Nelson Mandela said, “When our first democratically-elected government decided to make Heritage Day one of our national days, we did so because we knew that our rich and varied cultural heritage has a profound power to help build our new nation.”

We did so, knowing that the struggles against the injustice and inequities of the past are part of our national identity; they are part of our culture. We knew that, if indeed our nation had to rise like the proverbial phoenix from the ashes of division and conflict, we had to acknowledge those whose selfless efforts and talents were dedicated to this goal of non-racial democracy.

In more recent years, National Heritage Day has become synonymous with National Braai (Barbecue) Day . Some call it Shisa Nyama or Ukosa , while others call it a braai , but whatever the occasion, nothing beats gathering around a wood fire to cook a meal and celebrate together.

Why Do We Braai on Heritage Day?

There is nothing more South African than lighting a fire and cooking a meal, and it’s something that crosses racial, cultural, religious and social boundaries. The National Braai Day in South Africa was developed by Stellenbosch native, Jan Scannell – more commonly known as ‘Jan Braai’ – who quit his job in finance in 2005 to focus on the National Braai Day Initiative.

Just like the Irish have St Patrick’s Day, the French have Bastille Day and Australians have Australia Day, National Braai Day calls on all South Africans to unite around fires and share and celebrate our unique culture and heritage.

In 2007, Archbishop Desmond Tutu became patron of South Africa’s Braai Day, backing the idea that donning an apron to braai a boerewors (farm sausage) could be a unifying force in a country that had been previously divided. The following year, the initiative received the endorsement of South Africa’s National Heritage Council. It couldn’t be a more apt way to bring a rich and culturally diverse nation such as South Africa together in unity, because what good South African doesn’t love a braai?

How You Can Celebrate Heritage Day

There are plenty of opportunities to celebrate South Africa. Here are six ways to enjoy this year’s Heritage Day. 

• Join chef Annie Badenhorst at Benguela Cove Wine Estate in Hermanus for their Heritage Day Braai on 24 September at 12pm. Guests can select either a delicious gourmet braai picnic basket, or share a flavourful braai platter. There will also be live music and great South African vibes.
• Celebrate with the Vrede en Lust Heritage Day Box which includes a selection of wines, traditional spices and condiments. It’s a great box to gift to friends or purchase for your own Heritage Day picnic or braai.
• Cape Town is known for its delectable traditional dishes, so why not learn how to make them. Spend Heritage Day by booking a cooking class to learn some of the local favourites such as koeksisters, braaivleis and gatsby. One of our personal favourites is the Cape Malay style cooking classes offered in the historic area of Bo-Kaap. Some of our favourite cooking classes are from Lekka Kombuis and Ginger and Lime . 
• Visit one of CapeNature’s 22 nature reserves in the Western Cape for free. Visitors to CapeNature can enjoy a free day entry to explore their natural heritage at selected reserve destinations from 13 to 20 September.
• Join a Heritage Day scenic cruise around the Durban Harbour. The cruise includes starters, a photoshoot, complimentary bottle of champagne (2 bottles per table of 10 people) and lunch.
• Discover the magic of Freedom Park in Pretoria with free entry on 24 September 2021. 

How to Celebrate Your Own South African Heritage Day Anywhere in the World

If you’re not in South Africa, you can still celebrate a South African Heritage Day by hosting your own braai (or barbecue).

Here are a few essentials to get your National Braai Day celebration going:

• Charcoal  
• A braai apron
• A complete grill tool set
• The Democratic Republic of Braai by Jan Braai recipe book
• A South African flag for decoration
• Ina Paarman’s Braai & Grill Seasoning to add some flavour to your meat (or vegetables)
• Your preferred selection of meat, vegetables, salads, bread and condiments

Whatever you choose to do to celebrate National Heritage Day, enjoy it with friends and family, wave the South African flag proudly, and remember your heritage and the place it holds in South Africa’s multicultural landscape.

Read about the other important public holidays in South Africa:

• What is Human Rights Day and Why We Celebrate on March 21
• What is Freedom Day in South Africa and Why Do We Celebrate It
• Why We Celebrate Youth Day on 16 June
• Why We Celebrate Women’s Day on August 9th

While not a public holiday, here’s how you can celebrate Mandela Day on 18 July .

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13 Comments

Nice information

Thank you! 🙂

[email protected]

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Letitia thanks for informative and helpful information

What is the name and surname of the person who published all this Information am doing a school project about heritage please reply

Nice to read your blog!

Thanks 😊, now I know about 24 September

Yo u colll bro ur my step bro 😍🤞🏽

This is one of the best posts I have ever came across. Today we celebrate Heritage day “online” as a corporate company and guess what ? I will be using some of YOUR information to share with our special people ! I have learned so much in 7 to 8 of your first sentences ! Brilliant – what a lovely layout and professional, yet super light and great for culture day celebrations! Happy Heritage day and have a wonderful “BRAAI” !!!! … en melktert !

Thank you so much Vicky! We’re delighted that you found the post valuable. Have a lekker Heritage Day! 🙂

Thank you. I’m grateful. My brother’s assignment benefited much from it, and I also picked up some new knowledge.

This is wonderful

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What is Heritage Day and why its Important in South Africa

Heritage Day is an important South African public holiday which is celebrated on the 24 th of September each year. It is a day on which all South Africans are encouraged to celebrate their culture and the diversity of their beliefs and traditions, in the wider context of a nation that belongs to all its people. As the self-proclaimed ‘Rainbow Nation’, boasting a vibrant cultural diversity, eleven official languages, a rich and intricate history and a variety of traditions, Heritage Day is recognized and celebrated in many different ways in South Africa.

History of Heritage Day

Photo credit: Retlaw Snellac Photography (Flickr)

While many South Africans are aware of Heritage Day, how many know the history behind it, the true reason we celebrate this momentous holiday, and its connection to various cultures and traditions?

Heritage Day was initially known as ‘Shaka Day’ or ‘Shaka’s Day’, a day dedicated to commemorating the legendary King Shaka Zulu on the presumed date of his death in 1828. Shaka Zulu played an important role in uniting different Zulu clans into one cohesive Zulu nation in Kwa-Zulu Natal. To this day, thousands of people gather at the King Shaka Memorial on the 24 th  of September each year to pay tribute to the great Zulu King.

Photo credit: Jay Calvin (Flickr) | Shaka kaSenzangakhona (1780s -1828) Bronze Statue – ‘Long March to Freedom’ Monument

When the bill presented to the new post-Apartheid Parliament of South Africa in 1996 omitted Shaka Day from the proposed Public Holidays Bill, the Inkatha Freedom Party (IFP), a South African political party with a large Zulu membership, strongly objected to the bill. Eventually, a compromise was reached between the Parliament and the ANC (African National Congress), and it was decided that a national holiday would be created where South Africans of all cultures and creeds could come together and celebrate their diverse cultural heritage – Giving rise to Heritage Day!

“When our first democratically-elected government decided to make Heritage Day one of our national days, we did so because we knew that our rich and varied cultural heritage has a profound power to help build our new nation.”

– Late former President Nelson Mandela in an address marking Heritage Day in 1996

In recent years, Heritage Day has further evolved and become synonymous with National Braai Day. Some call it Shisa Nyama or Ukosa, while others call it a braai. Regardless of what term you use, the intention remains the same – Gathering around a fire, enjoying good food, good company and celebrating your culture and heritage with friends, family, and the ones you love.

Why is Heritage Day Important in South Africa

South Africa ranks among the 10 most culturally diverse countries in the world. A county’s relative diversity is determined based on several factors and high-level considerations, including: Level of ethnic diversity; Number of immigrants; Number of spoken languages; Number of religious beliefs; Number of political parties; Level of religious freedom; LGBT rights and freedom; and Level of personal liberty. Each of these categories are further divided into sub-categories, to ultimately determine the level of cultural diversity in any given country.

In addition to being one of the most culturally diverse countries, the population of South Africa is one of the most complex and diverse in the world. It is because of this intricate and vast diversity that Heritage Day is so important in South Africa and should be celebrated by all its people. National Heritage Day is dedicated to recognizing the cultural wealth of our nation in its entirety. By acknowledging, embracing, and celebrating our various cultures, traditions, and heritage against the background of our unique diversity, we build pride in ourselves, our fellow South Africans, and our nation as we remember the difficulties and hardships of the past, share in the victories of the present, and raise hope for the future.

One of the most important aspects of Heritage Day is the fact that it exposes us as South Africans to different people, cultures, traditions, beliefs, and religions we may never have been exposed to or encountered otherwise. It encourages us to step outside of our own ‘cultural bubble’, and urges us to learn, grow, explore, and experience the vibrant and diverse range of cultures that exists within our glorious rainbow nation. And, in turn, allow us to understand, appreciate, recognize, and respect each culture and everything it embodies.

At the end of the day, we are ALL South Africans, and our ability to grow and learn from each other is not only endless, but a gift. This will further allow us to grow as individuals and contribute to a more unified South Africa.

Heritage Day therefore provides a great opportunity for all South Africans to put their differences in politics, perspectives, and opinions aside, to unite and come together in a single shared purpose and objective – To celebrate South Africa’s profound history and heritage TOGETHER AS ONE NATION!

Living Heritage

Another important aspect of South Africa’s heritage that should not be forgotten is living heritage. In essence, living heritage is the foundation of all communities and an essential source of identity and continuity. The various aspects of living heritage include: Cultural tradition; rituals; oral history; popular memory; performance; indigenous knowledge systems; techniques and skills; and the holistic approach to nature, society, and social relationships. In South Africa, the term ‘living heritage’ is used interchangeably with the term ‘intangible cultural heritage’.

Why is living heritage important and what role does it play? Living heritage plays a vital role in promoting cultural diversity, reconciliation, social cohesion, economic development, and peace. In every South African community, there are living human treasures who possess a high degree of knowledge, skills and history pertaining to different aspects of diverse living heritage. It is important for South Africans to reclaim, restore and preserve these various aspects of living heritage in order to promote and accelerate its use in addressing the various challenges communities are facing today.

South African Cultures

South Africa is the Rainbow Nation, a title that captures the country’s cultural and ethnic diversity. As mentioned, the population of South Africa is one of the most complex and diverse in the world.

South Africa’s black population is divided into four major ethnic groups; namely Nguni (Zulu, Xhosa, Ndebele, and Swazi), Sotho, Shangaan-Tsonga, and Venda. There are numerous subgroups within these main ethnic groups of which the Zulu and Xhosa (two subgroups of the Nguni group) are the largest.

The majority of South Africa’s white population (about 60%) is of Afrikaans descent, with many of the remaining 40% being of British or European descent. South Africa’s coloured population have a mixed lineage, which often comprises the indigenous Khoisan genes combined with African slaves that were brought here from all over the continent, and white settlers.

Languages in South Africa

South Africa has eleven official languages:

• English (9.6%)
• Afrikaans (13.5%)
• Ndebele (2.1%)
• Sepedi (9.1%)
• Xhosa (16%)
• Venda (2.4%)
• Tswana (8%)
• Southern Sotho (7.6%)
• Zulu (22.7%)
• Swazi or SiSwati (2.5%)
• Tsonga (4.5%)

In addition to its eleven official languages, many other languages from all over the world are frequently spoken in South Africa, some of which include:  Portuguese, Greek, Italian, French, Chinese etc.

Heritage Day is one of the most important National Holidays in South Africa. It is vital to both the nation as a whole and its people that it continues to be recognized, commemorated, and celebrated.

Despite the many differences that exist amongst the various South African cultures, South Africa’s strong sense of unity around longstanding traditions has always remained integral. When needed, our rainbow nation always comes together as a force to be reckoned with.

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