Abstract
Abstract. The key contribution to the legislation of heritage preservation in Taiwan primarily derived from the historical monument movements in the 1970s. Specific legislation results include the establishment of Council for Cultural Affairs and the implementation of the Cultural Heritage Preservation Act in 1982. Although the Cultural Heritage Preservation Act is the first subjective cultural act, its lack of structure during the initial commencement stages made it un-conducive to heritage preservation and thus unable to meet the people’s expectations. Therefore, throughout the 33 years after the implementation of the Cultural Heritage Preservation Act, the Act has been amended 6 times. These amendments reflect the degree of importance that the society has attached to heritage preservation, and the innovative system also showcases the progress in preservation concepts and methods. These innovative orientations, such as emphasizing on the authenticity and integrity of heritage preservation, intangible cultural heritage, and cultural diversity, conform to the international preservation trends. They are also local trends such as encouraging community participation, adaptive-reuse, or enhancing the local governments’ powers to implement local cultural governance. This is particularly true for the fifth comprehensive revision in 2005, which has symbolic significance because its contents epitomized the heritage preservation work while moving Taiwan’s heritage preservation system towards globalization and localization. Therefore, we analyzed the Cultural Heritage Preservation Act amendment and revision processes over the past 33 years to highlight the innovations in Taiwan’s cultural heritage work and illustrate their globalization and localization features. Finally, we proposed recommendations for Taiwan’s preservation work in the future as the Cultural Heritage Preservation Act is about to undergo its seventh amendment in 2015.
Highlights
In the 1980s, two major events occurred in Taiwan’s cultural circles: firstly, the establishment of Council for Cultural Affairs and secondly, the promulgation of the Cultural Heritage Preservation Act
Heng-Dao Lin once analogized that, “Watching monuments are like watching flowers, they would be gone if you are too slow,” and such was the portrayal of Taiwan from the 1970s to the 1980s
Based on the local cultural identity of the Taiwanese people, historical monument preservation is a specific projection of such cultural identity
Summary
In the 1980s, two major events occurred in Taiwan’s cultural circles: firstly, the establishment of Council for Cultural Affairs and secondly, the promulgation of the Cultural Heritage Preservation Act. Said, “The waves of criticisms from the intellectuals and cultural elites of the cities constituted the primary force of Taiwan’s early monument preservation movements.” The influences of these people enabled the monument preservation topics to gradually become a social concern of the public. Heng-Dao Lin was very influential in terms of historical monument preservation and research in Taiwan He studied in Japan and primarily focused on subjects related to Taiwanese local cultures such as traditional temples, local beliefs, and folk activities. Inspired by Heng-Dao Lin and Bau-De Han, Numerous young people have successively followed the movement and joined the traditional architecture investigation and research work in Taiwan. (Figure 3) The old house was demolished on June 26, 1978; and parts of the building was removed and preserved This is a representative case of post-war monument preservation and urban development conflicts. South Road southwards and elected to demolish the old house (Gan-Lang Li, 1977)
Sign-in/Register to view highlights & summary Sign-in/Register to access full text options 
Free) 
Talk to us
Join us for a 30 min session where you can share your feedback and ask us any queries you have
Schedule a call
