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The Ethics of Cultural Heritage

Stanford Encyclopedia of Philosophy (2018)

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  1. Is multiculturalism bad for women?Susan Moller Okin (ed.) - 1999 - Princeton University Press.
    Polygamy, forced marriage, female genital mutilation, punishing women for being raped, differential access for men and women to health care and education, unequal rights of ownership, assembly, and political participation, unequal vulnerability to violence. These practices and conditions are standard in some parts of the world. Do demands for multiculturalism — and certain minority group rights in particular — make them more likely to continue and to spread to liberal democracies? Are there fundamental conflicts between our commitment to gender equity (...)
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  • Place-Historical Narratives: Road—or Roadblock—to Sustainability?Clare Palmer - 2011 - Ethics, Policy and Environment 14 (3):345 - 359.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 345-359, October 2011.
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  • Tracking Epistemic Violence, Tracking Practices of Silencing.Kristie Dotson - 2011 - Hypatia 26 (2):236-257.
    Too often, identifying practices of silencing is a seemingly impossible exercise. Here I claim that attempting to give a conceptual reading of the epistemic violence present when silencing occurs can help distinguish the different ways members of oppressed groups are silenced with respect to testimony. I offer an account of epistemic violence as the failure, owing to pernicious ignorance, of hearers to meet the vulnerabilities of speakers in linguistic exchanges. Ultimately, I illustrate that by focusing on the ways in which (...)
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  • Essence of Culture and a Sense of History: A Feminist Critique of Cultural Essentialism.Uma Narayan - 1998 - Hypatia 13 (2):86 - 106.
    Drawing parallels between gender essentialism and cultural essentialism, I point to some common features of essentialist pictures of culture. I argue that cultural essentialism is detrimental to feminist agendas and suggest strategies for its avoidance. Contending that some forms of cultural relativism buy into essentialist notions of culture, I argue that postcolonial feminists need to be cautious about essentialist contrasts between "Western" and "Third World" cultures.
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  • Rectifying International Injustice: Principles of Compensation and Restitution Between Nations.Daniel Butt - 2008 - Oxford University Press.
    The history of international relations is characterized by widespread injustice. What implications does this have for those living in the present? Should contemporary states pay reparations to the descendants of the victims of historic wrongdoing? Many writers have dismissed the moral urgency of rectificatory justice in a domestic context, as a result of their forward-looking accounts of distributive justice. Rectifying International Injustice argues that historical international injustice raises a series of distinct theoretical problems, as a result of the popularity of (...)
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  • A theory of wrongful exploitation.Mikhail Valdman - 2009 - Philosophers' Imprint 9:1-14.
    My primary aims in this paper are to explain what exploitation is, when it’s wrong, and what makes it wrong. I argue that exploitation is not always wrong, but that it can be, and that its wrongness cannot be fully explained with familiar moral constraints such as those against harming people, coercing them, or using them as a means, or with familiar moral obligations such as an obligation to rescue those in distress or not to take advantage of people’s vulnerabilities. (...)
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  • The heritage crusade and the spoils of history.David Lowenthal - 1998 - New York: Cambridge University Press.
    Heritage has burgeoned over the past quarter of a century from a small e;lite preoccupation into a major popular crusade. Everything from Disneyland to the Holocaust Museum, from the Balkan wars to the Northern Irish troubles, from Elvis memorabilia to the Elgin Marbles bears the marks of the cult of heritage. In this acclaimed book David Lowenthal explains the rise of this new obsession with the past and examines its power for both good and evil.
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  • (1 other version)Value in ethics and economics.Elizabeth Anderson - 1993 - Cambridge: Harvard University Press.
    Women as commercial baby factories, nature as an economic resource, life as one big shopping mall: This is what we get when we use the market as a common ...
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  • The past is a foreign country.David Lowenthal - 1985 - New York: Cambridge University Press.
    In this remarkably wide-ranging book Professor Lowenthal analyses the ever-changing role of the past in shaping our lives. A heritage at once nurturing and burdensome, the past allows us to make sense of the present whilst imposing powerful constraints upon the way that present develops. Some aspects of the past are celebrated, others expunged, as each generation reshapes its legacy in line with current needs. Drawing on all the arts, the humanities and the social sciences, the author uses sources as (...)
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  • Nature, culture, and natural heritage: Toward a culture of nature.Thomas Heyd - 2005 - Environmental Ethics 27 (4):339-354.
    Nature and culture are usually treated as opposites. Nature, on this conception, is on the wane as a result of culture. A fresh analysis of the relation between these two terms in the light of the notion of “cultural landscapes” is needed. This account allows for nature to be understood as an important, distinctive category, even while granting the constitutive role of the culturally structured gaze. Culture and nature need not be conceived in opposition to each other, for it makes (...)
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  • Art, property rights, and the interests of humanity.Janna Thompson - 2004 - Journal of Value Inquiry 38 (4):545-560.
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  • Historical rights and fair shares.A. John Simmons - 1995 - Law and Philosophy 14 (2):149 - 184.
    My aim of this paper is to clarify, and in a certain very limited way to defend, historical theories of property rights (and their associated theories of social or distributive justice). It is important, I think, to better understand historical rights for several reasons: first, because of the extent to which historical theories capture commonsense, unphilosophical views about property and justice; then, because historical theories have fallen out of philosophical fashion, and are consequently not much scrutinized anymore; and finally, because (...)
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  • ... So Black and Blue: Response to Rudinow.Paul Christopher Taylor - 1995 - Journal of Aesthetics and Art Criticism 53 (3):313-316.
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  • Immigration and the significance of culture.Samuel Scheffler - 2007 - Philosophy and Public Affairs 35 (2):93–125.
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  • The Properties of Culture and the Politics of Possessing Identity: Native Claims in the Cultural Appropriation Controversy.Rosemary J. Coombe - 1993 - Canadian Journal of Law and Jurisprudence 6 (2):249-285.
    The West has created categories of property, including intellectual property, which divides peoples and things according to the same colonizing discourses of possessive individualism that historically disentitled and disenfranchised Native peoples in North America. These categories are often presented as one or both of neutral and natural, and often racialized. The commodification and removal of land from people’s social relations which inform Western valuations of cultural value and human beings living in communities represents only one particular, partial way of categorizing (...)
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  • Aboriginal painting: Identity and authenticity.Elizabeth Burns Coleman - 2001 - Journal of Aesthetics and Art Criticism 59 (4):385–402.
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  • A Lockean argument for Black reparations.Bernard Boxill - 2003 - The Journal of Ethics 7 (1):63-91.
    This is a defense of black reparations using the theory of reparations set out in John Locke''s The Second Treatise of Government. I develop two main arguments, what I call the ``inheritance argument'''' and the ``counterfactual argument,''''both of which have been thought to fail. In no case do I appeal to the false ideas that present day United States citizens are guilty of slavery or must pay reparation simply because the U.S. Government was once complicit in the crime.
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  • Cannibal Culture: Art, Appropriation, and the Commodification of Difference.Deborah Root - 1996 - Westview Press.
    In Arizona, a white family buys a Navajo-style blanket to be used on the guest-room bed. Across the country in New York, opera patrons weep to the death scene of Madam Butterfly.These seemingly unrelated events intertwine in Cannibal Cultureas Deborah Root examines the ways Western art and Western commerce co-opt, pigeonhole, and commodify so-called "native experiences." From nineteenth-century paintings of Arab marauders to our current fascination with New Age shamanism, Root explores and explodes the consumption of the Other as a (...)
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  • Notes on Appropriation.Loretta Todd - 1990 - Parallelogramme 16 (1):24-33.
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  • Repatriation and the Radical Redistribution of Art.Erich Hatala Matthes - 2017 - Ergo: An Open Access Journal of Philosophy 4:931-953.
    Museums are home to millions of artworks and cultural artifacts, some of which have made their way to these institutions through unjust means. Some argue that these objects should be repatriated (i.e. returned to their country or culture of origin). However, these arguments face a series of philosophical challenges. In particular, repatriation, even if justified, is often portrayed as contrary to the aims and values of museums. However, in this paper, I argue that some of the very considerations museums appeal (...)
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  • “Saving Lives or Saving Stones?” The Ethics of Cultural Heritage Protection in War.Erich Hatala Matthes - 2018 - Public Affairs Quarterly 32 (1):67-84.
    In discussion surrounding the destruction of cultural heritage in armed conflict, one often hears two important claims in support of intervention to safeguard heritage. The first is that the protection of people and the protection of heritage are two sides of the same coin. The second is that the cultural heritage of any people is part of the common heritage of all humankind. In this article, I examine both of these claims, and consider the extent to which they align with (...)
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  • Structural Injustice and the Place of Attachment.Lea Ypi - 2017 - Journal of Practical Ethics 5 (1):1-21.
    Reflection on the historical injustice suffered by many formerly colonized groups has left us with a peculiar account of their claims to material objects. One important upshot of that account, relevant to present day justice, is that many people seem to think that members of indigenous groups have special claims to the use of particular external objects by virtue of their attachment to them. In the first part of this paper I argue against that attachment-based claim. In the second part (...)
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  • The Ethics of Trusteeship and the Biography of Objects.Andreas Pantazatos - 2016 - Royal Institute of Philosophy Supplement 79:179-197.
    Museum codes of ethics stress the importance of preservation, knowledge and access, but they remain silent on the justificatory framework of the duty of care museums have to the objects in their collections and on museums' obligations towards their public. In this essay I propose a triangular framework for understanding the duty of care museums have, according to which it is shaped by the need to negotiate an object's transit from past to future in such a way as to secure (...)
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  • The Ethics of Archaeology: Philosophical Perspectives on Archaeological Practice.Chris Scarre & Geoffrey Scarre (eds.) - 2006 - Cambridge University Press.
    The question of ethics and their role in archaeology has stimulated one of the discipline's liveliest debates. In this collection of essays, first published in 2006, an international team of archaeologists, anthropologists and philosophers explore the ethical issues archaeology needs to address. Marrying the skills and expertise of practitioners from different disciplines, the collection produces interesting insights into many of the ethical dilemmas facing archaeology today. Topics discussed include relations with indigenous peoples; the professional standards and responsibilities of researchers; the (...)
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  • The Ethics of Historic Preservation.Erich Hatala Matthes - 2016 - Philosophy Compass 11 (12):786-794.
    This article draws together research from various sub-disciplines of philosophy to offer an overview of recent philosophical work on the ethics of historic preservation. I discuss how philosophers writing about art, culture, and the environment have appealed to historical significance in crafting arguments about the preservation of objects, practices, and places. By demonstrating how it relates to core themes in moral and political philosophy, I argue that historic preservation is essentially concerned with ethical issues.
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  • Restoring Layered Landscapes: History, Ecology, and Culture.Marion Hourdequin & David G. Havlick (eds.) - 2015 - New York, US: Oup Usa.
    Restoring Layered Landscapes explores ecological restoration in complex landscapes, where ecosystems intertwine with important sociopolitical meanings.
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  • Cultural Appropriation and the Arts.James O. Young - 2008 - Wiley-Blackwell.
    Now, for the first time, a philosopher undertakes a systematic investigation of the moral and aesthetic issues to which cultural appropriation gives rise. Cultural appropriation is a pervasive feature of the contemporary world Young offers the first systematic philosophical investigation of the moral and aesthetic issues to which cultural appropriation gives rise Tackles head on the thorny issues arising from the clash and integration of cultures and their artifacts Questions considered include: “Can cultural appropriation result in the production of aesthetically (...)
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  • Cultural Appropriation Without Cultural Essentialism?Erich Hatala Matthes - 2016 - Social Theory and Practice 42 (2):343-366.
    Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...)
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  • The Claims of Culture: Equality and Diversity in the Global Era.Seyla Benhabib - 2002 - Princeton University Press.
    How can liberal democracy best be realized in a world fraught with conflicting new forms of identity politics and intensifying conflicts over culture? This book brings unparalleled clarity to the contemporary debate over this question. Maintaining that cultures are themselves torn by conflicts about their own boundaries, Seyla Benhabib challenges the assumption shared by many theorists and activists that cultures are clearly defined wholes. She argues that much debate--including that of "strong" multiculturalism, which sees cultures as distinct pieces of a (...)
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  • Borrowed Power: Essays on Cultural Appropriation.Bruce H. Ziff & Pratima V. Rao - 1997 - Rutgers University Press.
    An informative and insightful collection of essays on cultural appropriation, focusing on America's appropriation and use of Native American culture specifically. The topics in this book covers topics from the arts, land, and artifacts to ideas, knowledge, and symbols.
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  • Environmental Values.John O'Neill, Alan Holland & Andrew Light (eds.) - 2007 - Routledge.
    We live in a world confronted by mounting environmental problems; increasing global deforestation and desertification, loss of species diversity, pollution and global warming. In everyday life people mourn the loss of valued landscapes and urban spaces. Underlying these problems are conflicting priorities and values. Yet dominant approaches to policy-making seem ill-equipped to capture the various ways in which the environment matters to us. Environmental Values introduces readers to these issues by presenting, and then challenging, two dominant approaches to environmental decision-making, (...)
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  • The Ethics and Politics of Cultural Preservation.Chike Jeffers - 2015 - Journal of Value Inquiry 49 (1-2):205-220.
    Multiculturalism is, by this point, a well-worn topic in social and political philosophy. Still, in what follows, I hope to usefully contribute to the philosophical discussion of multiculturalism by asking and trying to answer some foundational questions about the practical significance of cultural membership. Specifically, I want to investigate the normative concerns associated with the goal of preserving culture. In the first part of this article, I raise questions about the ethics of cultural preservation. Is it a permissible or impermissible (...)
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  • Impersonal Value, Universal Value, and the Scope of Cultural Heritage.Erich Hatala Matthes - 2015 - Ethics 125 (4):999-1027.
    Philosophers have used the terms 'impersonal' and 'personal value' to refer to, among others things, whether something's value is universal or particular to an individual. In this paper, I propose an account of impersonal value that, I argue, better captures the intuitive distinction than potential alternatives, while providing conceptual resources for moving beyond the traditional stark dichotomy. I illustrate the practical importance of my theoretical account with reference to debate over the evaluative scope of cultural heritage.
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  • Taking responsibility for the past: reparation and historical injustice.Janna Thompson - 2002 - Cambridge, UK: Polity.
    Injustices of the past cast a shadow on the present. They are the root cause of much harm, the source of enmity, and increasingly in recent times, the focus of demands for reparation. In this groundbreaking philosophical investigation, Janna Thompson examines the problems raised by reparative demands and puts forward a theory of reparation for historical injustices. The book argues that the problems posed by historical injustices are best resolved by a reconciliatory view of reparative justice and an approach that (...)
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  • Cultural Property, Restitution and Value.Thompson Janna - 2003 - Journal of Applied Philosophy 20 (3):251–262.
    abstract Demands for restitution of cultural artefacts and relics raise four main issues: 1) how claims to cultural property can be justified; 2) whether and under what conditions demands for restitution of cultural property are valid — especially when they are made long after the artefacts were taken away; 3) whether there are values, aesthetic, scholarly and educational, which can override restitution claims, even when these claims are legitimate; and 4) how these values bear on the question of whether artefacts (...)
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  • Historical Environmental Values.J. Michael Scoville - 2013 - Environmental Ethics 35 (1):7-25.
    John O’Neill, Alan Holland, and Andrew Light usefully distinguish two ways of thinking about environmental values, namely, end-state and historical views. To value nature in an end-state way is to value it because it instantiates certain properties, such as complexity or diversity. In contrast, a historical view says that nature’s value is (partly) determined by its particular history. Three contemporary defenses of a historical view are explored in order to clarify: (1) the normatively relevant history; (2) how historical considerations are (...)
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  • What's Wrong with Colonialism.Lea Ypi - 2013 - Philosophy and Public Affairs 41 (2):158-191.
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  • Why it is Important to Take Account of History.Alan Holland - 2011 - Ethics, Policy and Environment 14 (3):377 - 392.
    Ethics, Policy & Environment, Volume 14, Issue 3, Page 377-392, October 2011.
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  • Superseding historic injustice.Jeremy Waldron - 1992 - Ethics 103 (1):4-28.
    Analyzes the historic correlation of injustice and moral judgments. Universalizability in analyzing moral judgments; Role of payment of money in the embodiment of communal remembrance; Symbolic reparation.
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  • Archaeology and respect for the dead.Geoffrey Scarre - 2003 - Journal of Applied Philosophy 20 (3):237–249.
    Contemporary archaeologists commonly acknowledge moral responsibilities to the descendants of the subjects whose remains they disturb. There has been comparatively little reflection within the professional community on whether they have duties to the dead themselves. I argue that doing wrong to the dead is not reducible to harming their successors; that there are ways in which archaeologists can wrong the dead qua the living persons they once were; and that nevertheless this may not have such radical implications for the practice (...)
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  • Race, ethnicity, expressive authenticity: Can white people sing the blues?Joel Rudinow - 1994 - Journal of Aesthetics and Art Criticism 52 (1):127-137.
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  • (2 other versions)Why Old Things Matter.Simon P. James - 2015 - Journal of Moral Philosophy 12 (3):313-329.
    It is, I suggest, unclear whether any old inanimate objects deserve to be treated with respect simply because they are old. Yet this does not entail that an object’s age has no bearing at all on the question of how it may permissibly be treated. I defend the claim that those who fail to take seriously the histories of old inanimate objects typically deserve to be criticized on aretaic grounds. Such people, I argue, tend to lack the virtue of humility.
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  • Appropriating the past: philosophical perspectives on the practice of archaeology.Geoffrey Scarre & Robin Coningham (eds.) - 2013 - Cambridge: Cambridge University Press.
    In this book an international and multidisciplinary team addresses significant ethical questions about the rights to access, manage and interpret the material remains of the past.
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  • Wilderness, cultivation and appropriation.John O'Neill - 2002 - Philosophy and Geography 5 (1):35 – 50.
    "Nature" and "wilderness" are central normative categories of environmentalism. Appeal to those categories has been subject to two lines of criticism: from constructivists who deny there is something called "nature" to be defended; from the environmental justice movement who point to the role of appeals to "nature" and "wilderness" in the appropriation of land of socially marginal populations. While these arguments often come together they are independent. This paper develops the second line of argument by placing recent appeals to "wilderness" (...)
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  • Faking nature.Robert Elliot - 1982 - Inquiry: An Interdisciplinary Journal of Philosophy 25 (1):81 – 93.
    Environmentalists express concern at the destruction/exploitation of areas of the natural environment because they believe that those areas are of intrinsic value. An emerging response is to argue that natural areas may have their value restored by means of the techniques of environmental engineering. It is then claimed that the concern of environmentalists is irrational, merely emotional or even straightforwardly selfish. This essay argues that there is a dimension of value attaching to the natural environment which cannot be restored no (...)
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  • (1 other version)Profound offense and cultural appropriation.James O. Young - 2005 - Journal of Aesthetics and Art Criticism 63 (2):135–146.
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  • We Who Are Dark: The Philosophical Foundations of Black Solidarity.Tommie Shelby - 2005 - Belknap Press of Harvard University Press.
    African American history resounds with calls for black unity. From abolitionist times through the Black Power movement, it was widely seen as a means of securing a full share of America's promised freedom and equality. Yet today, many believe that black solidarity is unnecessary, irrational, rooted in the illusion of "racial" difference, at odds with the goal of integration, and incompatible with liberal ideals and American democracy. A response to such critics, We Who Are Dark provides the first extended philosophical (...)
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  • Silencing the past: Power and the Production of History.Michel-Rolph Trouillot - 1995 - Boston, Massachusetts: Beacon Press. Edited by Hazel V. Carby.
    In this provocative analysis of historical narrative, Michel-Rolph Trouillot demonstrates how power operates, often invisibly, at all stages in the making of history to silence certain voices. From the West's failure to acknowledge the Haitian Revolution, the most successful slave revolt in history, to the continued debate over denials of the Holocaust, and the meaning of Columbus's arrival in the Americas, Trouillot shows us that history is not simply the recording of facts and events, but a process of actively enforced (...)
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  • Repatriation and the concept of inalienable possession.Elizabeth Coleman - 2010 - In Pickering Michael John & Turnbull Paul (eds.), The Long Way Home. Berghan Books.
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  • Environment as Cultural Heritage.Janna Lea Thompson - unknown
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