World Heritage, Secularisation, and the New “Public Sacred” in East Asia
The category “heritage” is quickly gaining importance for the study of religion, not least in East Asia. Since the 1990s, Japanese governments, entrepreneurs, and NGO s have invested heavily in heritage preservation, production, and promotion, and other East Asian countries have followed suit. UNESC...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
[2019]
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| In: |
Journal of Religion in Japan
Year: 2019, Volume: 8, Issue: 1/3, Pages: 151-178 |
| Standardized Subjects / Keyword chains: | B
Asia
/ Secularism
/ World heritage
/ Cultural heritage
/ Sacralization
|
| RelBib Classification: | AA Study of religion AD Sociology of religion; religious policy KBM Asia |
| Further subjects: | B
intangible cultural heritage
B Vietnam B deprivatisation B Japan B Shintoism B Unesco |
| Online Access: |
Presumably Free Access Volltext (Verlag) Volltext (doi) |
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| 520 | |a The category “heritage” is quickly gaining importance for the study of religion, not least in East Asia. Since the 1990s, Japanese governments, entrepreneurs, and NGO s have invested heavily in heritage preservation, production, and promotion, and other East Asian countries have followed suit. UNESCO recognition is sought after by various state and private actors, who see it as a useful tool for validating and popularising select historical narratives and for acquiring national and international legitimacy. These developments have led to far-reaching transformations in worship sites and ritual practices. Drawing on recent Japanese examples, and comparing these to cases elsewhere in the region, this article constitutes a first step towards a theory of the heritagisation of religion in East Asia. It argues that the heritagisation of worship sites often entails a process of deprivatisation, turning them into public properties that are simultaneously secular and sacred. The article distinguishes between three patterns, which many worship sites and ritual practices that have been inscribed on UNESCO’s World Heritage or Intangible Cultural Heritage Lists, in Japan and beyond, follow: 1) heritage-making constitutes a type of secularisation, 2) it gives rise to new processes of sacralisation, and 3) this enables mass tourism that can lead to far-reaching transformations. Focusing on the first two patterns, the article shows how heritage-making leads to the reconfiguration of sites and practices as national, public, and secular sacred properties. | ||
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| STB | 0 | 0 | |a Laïcité,Sécularisme,Sécularisme,Patrimoine culturel,Patrimoine mondial,Patrimoine de l'humanité,Patrimoine de l'humanité,Sacralisation,Shintō,Shintoïsme,Shintoïsme |
| STC | 0 | 0 | |a Patrimonio cultural,Patrimonio de la humanidad,Sacralización,Secularismo,Shintoísmo |
| STD | 0 | 0 | |a Patrimonio culturale,Patrimonio dell'umanità,Patrimonio mondiale,Patrimonio mondiale,Sacralizzazione,Secolarismo,Shintoismo |
| STE | 0 | 0 | |a 世俗主义,神道教,日本神道教 |
| STF | 0 | 0 | |a 世俗主義,神道教,日本神道教,联合国教科文组织世界遗产名录 |
| STG | 0 | 0 | |a Patrimônio cultural,Patrimônio da humanidade,Sacralização,Secularismo,Xintoísmo |
| STH | 0 | 0 | |a Культурное наследие,Памятник мировой культуры,Сакрализация,Секуляризм,Шинтоизм |
| STI | 0 | 0 | |a Ιεροποίηση,Κοσμικός χαρακτήρας,Παγκόσμια κληρονομιά,Πολιτιστική κληρονομία,Σιντοϊσμός,Σίντο |
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| SYE | 0 | 0 | |a Empire du Japon,Nihon-koku,Zen-Nihon,Zenkoku,Nippon,Japon,Dainihon,Dainippon,Nihon,Nippon,Yapan,Japão,Nihon , Schintoismus,Shintoismus , Việt-Nam,Sozialistische Republik Vietnam,Socialist Republic of Viet Nam,République Socialiste du Vietnam,Socialističeskaja Respublika V'etnam,Yüeh-nan,V'et-Nam,Biet Nam,Biyetnan,Công-Hòa-Xã-Hôi-Chu-Nghĩa-Viêt-Nam,Nuóc-Công-Hòa-Xã-Hôi-Chu-Nghĩa-Viêt-Nam |
| SYG | 0 | 0 | |a Asien,Ost , Säkularität , World Heritage , Kulturelles Erbe |