By Katharina Weiler, Niels Gutschow
The e-book contributes to a recontextualization of authenticity through investigating how this price is created, reenacted, and assigned. Over the process the final century, authenticity figured because the significant parameter for the assessment of cultural historical past. It was once followed in neighborhood and foreign charters and directions on architectural conservation in Europe, South and East Asia. all through this era, the concept that of authenticity used to be continuously redefined and reworked to fit new cultural contexts and native issues. This quantity provides colonial and postcolonial discourses, critiques, and reviews within the box of architectural history conservation and using site-specific practices in response to consultant case stories offered by means of artwork historians, architects, anthropologists, and conservationists from Germany, Nepal, India, China, and Japan. With greater than one hundred eighty illustrations and a suite of terminologies in German, English, Sanskrit, Hindi, Nevari and Nepali, classical chinese language and traditional Mandarin, and jap, those cross-cultural investigations record the processual re-configuration of the proposal of authenticity. in addition they express that techniques to authenticity might be unique with key analytical different types from transcultural reviews: appropriation, transformation, and, sometimes, refusal.
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Additional resources for Authenticity in Architectural Heritage Conservation: Discourses, Opinions, Experiences in Europe, South and East Asia
His aim was to point out different cultural responses to time, which under certain conditions would make authenticity of place more important than other aspects. The following three examples present the spirit of place in different cultural contexts; all of them advocating rebuilding what was lost—2 years, 30 years or even 700 years ago. The rebuilding of the Old Bridge in Heidelberg, Germany, in 1947 suggests that the power of place turns a profane building in a “temple of the spirit” (Steinbach 1948, 36).
5 Kinkaku-ji, Kyoto (Japan), in its present state. Photo by Niels Gutschow, 21 May 1997 Architectural Heritage Conservation in South and East Asia and in Europe. . 11 are all immutable and are the essence of the building. The intention of the original builders is what survives. The wood of which the design is constructed decays and is replaced when necessary. To be overly concerned with the original materials, which are merely sentimental souvenirs of the past, is to fail to see the living building itself (Adams and Carwardine 1990, 149).
Instead, a new tile roof was sponsored and massive bollards of stone installed to prevent trucks from hitting the eaves. By 2011 a new generation had grown up and decided without well-meant advice from foreign advisors to dismantle the temple and to replace it by a new structure. Even the ground floor columns, which were of the regular type, dating to an earlier, eighteenth-century renewal, were replaced by new ones. The replacement of the temple tells us that in the eyes of the devotees the only good temple is a new temple, provided it is rebuilt at the same place, because it is the deity’s place of origin, its home.