Future of religious heritage in frozen conflict zones: case of Güzelyurt/Morphou, Cyprus

When the Cemetery Becomes Political: Dealing with the Religious Heritage in Multi-Ethnic Regions

PurposeThe purpose of this paper is to examine the perspectives of local stakeholders on the role of religious tourism and the development process that alter the sacred space and religious heritage of Varanasi. Specific objectives include study local stakeholders' view on the motivation of visitors, the image of the city they carry home, role of infrastructure development altering sacredness of the city, major issues pertaining to conservation of the city's religious heritage and whether tourism dominates the sacred space of the city.Design/methodology/approachThe present study follows the philosophical approach of constructionism and is an inductive study based on the ontological features of realism. The study is conducted using qualitative research design. Participants were purposely selected from different groups to provide representative data. through in-depth interviews with a set of 22 open-ended questions.FindingsThe study acknowledged the spatial changes happening in an old city over time. The portrayed image of Varanasi remains deeply rooted in the minds of pilgrims, whereas the tourist perspective often goes beyond the texts as an experience. The reflection of local stakeholders in the transformation of sacred space to tourist experiencescape as a consumable experience, which is influenced by market-driven forces is a major finding of the study.Research limitations/implicationsDifficulties in finalising the respondents and building up the theoretical base, which is one of the main limitations of the study. During the process of data collection, the respondents mainly focussed upon the impacts of tourism on Varanasi, and the researchers made every effort to extract qualitative information on the current research. At times, some respondents hesitated to share their view on political influences in the development process, which restricted the authors to obtain righteous information, that could have contributed a better understanding of the deep-rooted issues of religious heritage conservation. Another limitation is that the perspectives of visitors have not been included in this research.Practical implicationsThe study will contribute to the theoretical areas of tourism development in historic and sacred cities. As an interdisciplinary area, the selected theme of the study delves in to landscape planning, heritage preservation, tourism development in historic cities and more importantly how residents understand the changes happening in a scared environment. The present research opens opportunities for further researches such as social pressures and tourism development, urban morphology and its transformation in ancient cities and so on.Social implicationsVaranasi is an ancient city in India, which is also the heartland of Hinduism. The study reveals the understanding of respondents on religious traditions, sentiments and the social values attached to a place. At the same time, it also highlights the role of tourism in generating an intercultural dialogue with local cultures, appreciating the sacred value of sites associated with religious sentiments.Originality/valueThe study addresses the role of tourism in altering the landscape of ancient city of Varanasi. The original view of respondents has been used in the article to maintain originality. There are several researches conducted on Varanasi, but the present study is conducted in a systematic way to gather the real understanding of local people. The study acknowledges the changes happening in the city along the course of time.

Patrimony for Peace:

Internal displacement remains the worst humanitarian crisis facing Nigeria, with an estimated 2.7 million persons displaced in the North-East at the end of 2020 as a result of conflicts. Many of these internally displaced persons (IDPs) migrated to Abuja where they live in dilapidated homes and are at constant risk of becoming homeless because the government has no existing plan for IDPs’ resettlement. This study aimed to explore the housing challenges of IDPs in Abuja and how they can lead to secondary displacement. Data was collected from 38 IDPs using qualitative interviews and the collected data were analysed thematically with the aid of NVivo 12. Results revealed that the current housing conditions of the IDPs expose them to many diseases; the IDPs are at risk of secondary displacement which may endanger all the progress, development, and resilience build over the years. This points to a need for proper resettlement of the IDPs and highlights the need and roles of social workers in Nigeria. The study reveals how social workers can advocate for access to culture-sensitive and self-sustaining targeted resources, contribute to proper IDPs’ resettlement and reintegration, and influence the amendment and adoption of the 2003 National Policy on Internal Displacement.

The article examines the specifics of social work with internally displaced persons (IDPs) in the context of armed conflict. The relevance of this topic stems from the massive scale of internal displacement caused by full-scale war and the need to provide effective support for IDPs at all stages of adaptation. Particular attention should be given to developing and implementing comprehensive approaches to social work that encompass not only material assistance but also psychosocial support, strengthening social ties, and fostering resilience. In current conditions, it is critically important to create inclusive models of IDP integration aimed at long-term stabilization for both individuals and receiving communities. Theoretical analysis has allowed us to conclude that social work with IDPs in Ukraine is implemented through both classical forms (provision of state social services and support) and non-classical forms, which include psychological rehabilitation, adaptation, and work with the micro-environment. The effectiveness of these approaches depends on combining individualized support with interventions targeting the person's social surroundings. Social diagnostics revealed that most IDPs experience maladaptation, indicating difficulties in adjusting to new living conditions. Despite this, internal resources were identified, including self-acceptance, internal locus of control, and emotional stability. Respondents generally demonstrated positive attitudes toward their environment, though some tension in social interactions persists. The predominance of internal over external control suggests a readiness to take responsibility for one's actions. However, while some respondents reported emotional comfort, this coexisted with high levels of psychological stress. A significant proportion of respondents (48.4%) exhibited high stress levels, confirming their vulnerability to traumatic events. Adaptation within receiving communities progresses slowly - over 60% of IDPs have resided in their new location for more than a year yet still face employment challenges and social integration barriers. More than half of respondents struggle with housing and material difficulties. Only one-third have secured employment, while the majority remain job-seeking. Psychological strain related to displacement persists among 59% of respondents. Despite formal community support, the subjective sense of acceptance remains low. These findings underscore the necessity for comprehensive IDP support programs that incorporate psychological assistance, access to education, employment opportunities, and social integration measures.

In 1993, the United Nations (UN) recognized that internally displaced persons, people who have fled their homes due to conflict but have not crossed an international boundary, were an international problem. Francis Deng was appointed as the first Representative of the UN Secretary-General on Internally Displaced Persons, and played a key role in creating the soft law Guiding Principles on Internal Displacement, which have now been widely recognized and brought into regional hard law through the African Union’s Kampala Convention. Yet, why were the internally displaced not treated as an international problem earlier? Widespread internal displacement occurred during the Second World War. Further, by 1949, the problem of ‘internal refugees’ from the Indian Partition and the Greek Civil War was being raised within the UN. Internal refugees were not included in the 1951 Refugee Convention, as Eleanor Roosevelt stated in the General Assembly in 1949, because ‘internal refugee situations … were separate problems of a different character, in which no question of protection of the persons concerned was involved’. Using new archival research, this article argues that Roosevelt’s statement – critical in demarking the definition of ‘refugee’ that appeared in the Convention – was actually a frame used deliberately by the US government to forestall a wider encompassing definition and an assistance mandate for the early United Nations High Commissioner for Refugees. This was a crucial shift, as it reified a clear division between refugees and internally displaced persons, a division which was far murkier in practice than Roosevelt’s statement made it appear.

Cyprus, which has a rich cultural background, is an island where many ethnic groups have lived. In order to understand the cultures of different ethnic groups that existed on the island, architectural heritage should be observed. In 1974, the island is divided into two as north and south. The Turkish Cypriots started living in the north, and the Greek Cypriots began to live in the south. A large number of cultural heritage buildings were abandoned since their communities migrated. Since they lost their communities, many of the religious buildings have not been used for a long time. As a result, the mosques in the south, the churches and monasteries in the north were left abandoned without taking precautions. In 2003, communities had the chance to visit their places of worship after the opening of checkpoints. Some of these structures, which cannot be used by the community, have been demolished and abandoned without any use. Since the reuse of religious heritage is a sensitive issue, many religious heritage buildings still exist abandoned and they need to be reused by re-thinking the different dimensions of the issue. Within the scope of the study, monastery buildings that are located in the northern part of the island and lost their ethnic community are discussed. The aim of the study is to question the condition of these structures before 1974, between 1974 and 2004 and after 2004 in the light of political conflicts and propose conservation and reuse strategies for these monasteries in order to keep the cultural memory alive. The method of the study is based on literature survey, observations through site surveys and interviews. Spiritual value of the monastery buildings is the most important heritage value that should be taken into consideration in the decision of the new use. Monasteries should be reused to contribute to religious tourism.KeywordsReligious heritageEthnic beliefsConflictMonasteryAdaptive reuseCyprus

Internally displaced persons (IDPs) in northeast Nigeria have since 2009 been chased away from their communities and their villages destroyed as a result of the Boko Haran insurgency. The cultural heritage of the IDPs has suffered destruction, hence, there is the need to bring together and document their cultural identity for preservation, display and interpretation in a museum. The IDP museum would, therefore, be able to promote and grant access to different publics, thereby providing congenial platforms for both the IDPs and the general public to appreciate and identify with traditional motifs, artefacts, and other iconic cultural materials, which explicate meanings in the lives of the people.Keywords: Cultural heritage, Material culture, IDPs, IDP museum, Insurgency, Boko Haram

PurposeThis paper presents a conceptual design process for developing a maintenance-focused heritage conservation model. Currently, there are several intervention approaches that can be applied in conservation from reconstruction, restoration and repairs to a “do-nothing” approach. This paper examines whether a maintenance solution is more than just an option or a necessity. The aim of the paper is to study the challenges and opportunities when putting more emphasis on the maintenance approach in conservation.Design/methodology/approachThis research was conducted in an Australian context, where many major buildings were constructed from the 19th and 20th centuries and are now categorised as “modern heritage”. three case studies were undertaken to inform this paper and others. In addition, 17 global heritage conservation experts were interviewed, and their responses were analysed. Also, comparative field observations and archival records were examined and used to develop the initial framework model. Finally, using focus group discussions amongst 7 experts, the framework was reviewed and formally validated in order to ensure the development of a useful model for use in devising an effective maintenance management plan and monitoring conditions in heritage buildings.FindingsThis paper supports others in a series that have already been accepted by this journal, focussing the research on heritage building conservation being conducted in Australia, the homeland of the Burra Charter. The other papers are entitled (1) model for the maintenance-focused heritage building conservation and (2) engineering in heritage conservation.Originality/valueThe paper examines contemporary issues in heritage building maintenance and conservation in Australia and focusses specifically on the lack of focus on maintenance as a conservation intervention for heritage buildings.

The article aims to present the applications and the value of technologies (virtual reality, digital technologies, information technologies (IT), internet, etc…) in the development of cultural/religious tourism, especially in Greece, a country with a unique and rich religious heritage and a member of the European Union, which over the last few years has taken significant actions and initiatives in the area of digitisation and online accessibility of cultural material. Furthermore, it examines potential areas of impact for technology. ‘Cultural heritage’ includes monuments, architectural works, works of monumental sculpture and painting, inscriptions, cave dwellings, historic buildings, archaeological sites but also cultural aspects which have no tangible, material dimension (e.g. music, dance, knowledge and practices, etc.). Furthermore ‘Religious heritage’ includes sacred, religious sites, Holy Places, churches, monasteries, artefacts, as well as icons, wall paintings, manuscripts and works on paper, works of minor arts, ceramics, textiles, paintings, mosaics and copies. Cultural/religious heritage as a sector of tourism plays an important role in promoting sustainable and inclusive economic growth, fostering innovation and providing benefits for all. The use of technology can play an essential role in enabling cultural experiences, knowledge creation, accessibility of cultural/religious heritage and in offering additional opportunities for a better utilization, management and preservation of religious heritage. Making tourism and culture inclusive and virtually accessible for all is vital, especially in pandemic periods.KeywordsVirtual tourismReligious tourismVirtual realityTechnology useDigital tour-guidingCultural tourismCultural religious heritage

Cyprus Government Railway (CGR), which operated between 1905-1951 was constructed during the British Colonial period. Railway heritage is important, since it is part of the common cultural heritage of both Turkish Cypriot and Greek Cypriot communities living on the island. However, division of the island is a challenge to the conservation of the railway heritage. Unfortunately, little effort has been made by the two communities to document, preserve and reuse railway heritage buildings and related structures. The main goal of the paper is to raise the awareness of the railway heritage in Cyprus and to propose strategies to use this common heritage as a tool for reconciliation in a divided island. The method of the study included archive survey conducted to identify original railway buildings and structures. Secondly, field studies were completed in order to record the present day condition of the railway heritage. Lastly, a vision for the future of the shared heritage has been put forward for inter-communal benefit. CGR is a shared heritage of the both the communities. Due to its potential to contribute to the reconciliation of the society, conservation of the railway heritage is crucial in terms of transferring the culture to the next generations.

The increasing number of Internally Displaced Persons (IDPs), and the gap in the legal and institutional framework for the protection scheme, remains a concern in Ethiopia. It is well established that inter-communal conflict forced thousands of people to flee their homes. This article assesses the adequacy of the national framework for the protection of IDPs. Specifically, it investigates whether the national response for disasters accommodates the needs of inter-communal conflict induced IDPs. In this context, the term IDPs is defined as provided in the UN Guiding principles on Internal Displacement. In order to determine how the national response works for plight of IDPs, questionnaires were distributed to the concerned government authorities, and the joint reports of government and international organizations was reviewed from online data sources. Results showed that there was no comprehensive legal and institutional framework and coordination system to address the protection and assistance needs of inter-communal conflict induced IDPs in Ethiopia in the year 2017-2018. These results suggest that the needs of IDPs could be addressed more effectively, with a national action plan or policy framework, and institutional scheme for IDPs.

This paper explores representations of suffering in Cyprus, a divided island. It examines differences between Greek and Turkish Cypriots in their official publicity/propaganda photographic material in representing the issue of missing persons in Cyprus. It attempts to show that the differences are relatable not just to their different persuasive strategies, but also to different approaches to photography, to experience and memory. For the Greek Cypriots, the sacrifice of the person has to be represented as an absent body, the quintessential example being Christ. By contrast, for the Turkish Cypriots it is the presence of a (dead) body, the body of the dead hero/fighter, that signifies a sacrifice and transforms him into a shehit (martyr). Such differences can be related to differences between the two groups in the political fabulation of the past and its appeal to “memory” and “experience”. The Turkish Cypriots because of their pressing political problems, especially between 1963–70 when they tended to view their survival as being at stake, use photographs in a relatively “realist” matter‐of‐fact way although their aim is highly emotionally charged. Greek Cypriots use photographs as representations of what is in effect an iconic predicament: representation as participating in some fundamental way in that which it represents. After examining the predicament of depicting suffering through photography, the paper suggests that to respond effectively to suffering we may have to approach it not through the seductive realism of the photograph but through its means of representing the symbolic and the imaginary.

In Michoacán (Mexico), there is an exceptional production of religious architecture from the sixteenth century, built during the evangelization process of pre-Hispanic settlements in indigenous P’urépecha areas. These buildings are the product of a cultural mix, which fused materials and local construction systems with indigenous labor and the building practice of the evangelizers. Wood was the most used material in religious buildings; as a structural element of the roofs, interior coffered ceilings and in the ornamentation, that decorates temples and chapels. One of the most notable examples of this religious architecture was the Temple of Santiago Apostle, located in the community of Nurio, in the P’urépecha Sierra. On March 7, 2021 the temple suffered a fire that destroyed the property, leaving only the perimeter walls of it. From an empirical and descriptive approach this event allows us to analyze the weaknesses in the legal frameworks for the protection and conservation of this unique religious heritage of Mexico. Also, it raises a critical and proactive debate on vulnerability, risk prevention and the need to implement management plans for religious heritage located in indigenous communities.KeywordsMexicoNurioTemple of Santiago ApostleFireConservationReligious HeritageManagement

In this paper, first a concise overview of the typology and architectural solutions found in historic wooden vernacular structures of Poland is presented. Then, the pressing challenges associated with the preservation and conservation of historic Greek Catholic churches on the Poland–Ukraine border are discussed. Many of these churches, integral to the Ukrainian minority group residing in Poland prior to World War II , are now abandoned and dilapidated. By examining the methodologies employed to assess the condition and preservation status of these edifices, a viable conservation strategy, tailored to these unique structures, is proposed in this paper. The proposed strategy emphasizes the importance of authenticity in the context of historic wooden buildings, particularly considering the current circumstances in eastern Poland. An abandoned wooden Greek-Catholic church in Miękisz Stary was considered for this analysis. This church of Ukrainian origin, dating back to the 17th century, exemplifies the architectural heritage despite its current state of significant deterioration. The proposed conservation model is aimed at addressing both the structural integrity of the architectural body and the preservation of polychrome decorations that adorn the interiors of this church. Additionally, the restitution of iconostases of wooden Greek Catholic churches located in Poland is discussed. This highlights the broader implications of cultural heritage preservation and the need for a comprehensive approach that respects the historical significance of religious structures. By integrating conservation efforts and focusing on authenticity and the cultural context, the proposed conservation model advocates a sustainable future for these invaluable pieces of architectural history.