Abstract
Estudios recientes han discutido abiertamente sobre el patrimonio cultural y los derechos de propiedad, el derecho al conocimiento de los indígenas y comunidades locales, los derechos humanos en relación al patrimonio cultural, así como el impacto del turismo en las comunidades locales y el desarrollo sostenible a través del patrimonio cultural y la materialidad del pasado. Este artículo ensalza los asuntos éticos de los ingresos del patrimonio cultural centrándose en la cuestión de por qué los locales y las comunidades indígenas deberían tener el derecho a diseñar su propio desarrollo económico y a beneficiarse directamente a través de su patrimonio local. En este artículo, defiendo que, como parte de sus derechos humanos, las comunidades locales e indígenas deberían tener el derecho a decidir cómo desarrollar y usar su patrimonio local como ‘recurso económico’, y más allá, que el beneficio del turismo patrimonial (por ejemplo, sitios, museos…) debería retornar hacia las comunidades indígenas. Voy a centrarme en tres sitios arqueológicos/patrimoniales y las comunidades locales asociadas a ellos en Turquía con el objetivo de mostrar las trampas a la hora de ignorar el derecho de las comunidades a decidir sobre el patrimonio local y a beneficiarse directamente de los sitios patrimoniales. Usando una aproximación centrada en los derechos económicos, me referiré a los beneficios potenciales de reconocer estos aspectos y ofreceré soluciones sostenibles.
Highlights
The discipline of archaeology has greatly transformed, especially in its theoretical approaches and methodologies, in the last several decades
The development of public archaeology and cultural heritage studies has, without doubt, substantially changed archaeology and the perception of archaeologists regarding archaeological and heritage sites as well as past materials. Since these transformations began within the discipline, cultural heritage and intellectual property rights (Meskell and Pels 2005; Carman 2005; Nicholas and Bannister 2004; Smith 2004); rights to knowledge (Atalay 2012; Nicholas and Hollowell 2004); political and ideological use of past and the use of nationalist approaches to archaeology (Kohl and Fawcett 1995; Meskell 1998); colonialism (McGuire 2008); engagement with indigenous and local communities (Jameson 1997; Merriman 2004; Okamura and Matsuda 2011; see Silberman 2007); top down, participatory and bottom up approaches (Apaydin 2015); heritage and tourism (Chhabra 2010); the ethics of cultural heritage (Ireland and Schofield 2015); and the importance of archaeology and education (Apaydin 2016a; Corbishley 2011; Henson 2004) have all been widely discussed and implemented in many projects around the world
The use of heritage and past materials were mostly related to politics, ideology and ownership rights of the territories in last couple of centuries, though new forms and meanings have been ascribed since Neoliberalism was introduced, which widely impacted in every part of society as well as state institutions (Harvey 2005)
Summary
The discipline of archaeology has greatly transformed, especially in its theoretical approaches and methodologies, in the last several decades. Having specific heritage and archaeological sites listed as UNESCO World Heritage sites has become no more than a means to bring more tourists to regions of countries, with the corresponding profit Within these new approaches to archaeology and heritage, the UNESCO-World Heritage Convention has made the development of site management plans for nominated World Heritage status heritage sites compulsory. To contextualize the concept of heritage, I will first briefly discuss the practice and historical context of heritage; followed by a discussion on how heritage become a tool of capitalism This is later followed by a justification of why local communities have the right to directly benefit economically, as part of their economic rights. I will introduce three case studies, bringing local communities’ views into account
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