Tongji University, CAUP, 7 November 2012 LANDSCAPE AND MEANING: CONTEXT FOR A GLOBAL DISCOURSE ON CULTURAL LANDSCAPES AND INTANGIBLE VALUES WITH SOME THOUGHTS ON ASIA ‘Our human landscape is our unwitting biography, reflecting our tastes, our values, our aspirations, and even our fears in tangible visible form.’ (Lewis 1979:12) Professor Ken Taylor Research School of Humanities and Arts Visiting Professor The Australian National University, International Program Heritage Management & Tourism Canberra, Silpakorn University, Bangkok Australia Thailand

Paysage Culturel (French). Landskipe or landscaef (OE c 500AD) also landscap and landschaft (German) Jackson J B (1984), Discovering the vernacular landscape, New Hven, CT: Yale University Press Pagus (Latin). Pays and paysage (French), campagne deriving from champagne (French) meaning a countryside of fields, English equivalent used to be champion. Cultural infers an inhabited, active being linked to Latin colere (culture): inhabit, cultivate, protect, honour (Olwig 1993)* Cultural Landscape from Kulturlandschaft (German: land developed and cultivated by man with kultur meaning culture, civilisation) Paysage Culturel (French). * Olwig, K. R. (1993) ‘Sexual cosmology: nation and landscape at the conceptual interstices of nature and culture; or what does landscape really mean’, pp. 307–343 in: B. Bender (ed.), Landscape Politics and Perspectives, Oxford: Berg.

Kulturlandschaft

Loire Valley, France WH Cultural Landscape (Paysage Culturel), Inscribed 2000

Claude Lorrain, c.1645 Landscape with Apollo and Mercury Hobbema, The Watermill with the Great Red Roof Vermeer View of Delft 1660/61

J B JACKSON: ‘we are not spectators: the human landscape is not a work of art. It is the temporary product of sweat, hardship and earnest thought’ (Jackson J.B. 1997:343)*. His interest essentially was in patterns in the landscape and the processes that shaped these, rather than individual buildings * This quote is from Jackson’s article ‘Goodbye to Evolution’, Landscape 13:2; 1-2. It is included p.343 in J B Jackson , (1997), Landscape in Sight. Looking at America, edited by Helen Lefkowitz Horowitz. During the late 1980s and 1990s humanistic approaches to understanding landscape as a cultural construct used the metaphor of landscape as text. Duncan and Duncan (1988)* claim texts ‘are transformations of ideologies into a concrete form.’ They argue cogently that landscapes can be seen as transformations of social and political ideologies. * Duncan, J. and Duncan, N. (1988) “(Re)reading the landscape”, Environment and Planning D: Society and Space 1988, 6; 117-126.

Cosgrove further argues that landscape is an ideological concept … landscape is a cultural, or social, construct that demands examination. It is not simply what is seen as an assembly of physical components and natural elements, but rather, as Cosgrove proposes (1984:1)*, it is   a way of seeing that has its own history, but a history that can be understood only as part of a wider history of economy and society; that has its own assumptions and consequences, but assumptions and consequences whose origins and implications extend well beyond the use and perception of land; that has its own techniques of expression, but techniques which it shares with other areas of cultural practice. Cosgrove further argues that landscape is an ideological concept * Cosgrove, D. E. (1984) Social formation and Symbolic Landscape, London & Sydney: Croom Helm

1 Clearly defined landscapes designed and intentionally created by man 2 Organically evolved landscapes in two categories: (i) A relict or fossil landscape in which an evolutionary process has come to an end but where its distinguishing features are still visible. (ii) Continuing landscape which retains an active social role in contemporary society associated with a traditional way of life and in which the evolutionary process is still in progress and where it exhibits significant material evidence of its evolution over time. 3 Associative cultural landscapes: the inclusion of such landscapes is justifiable by virtue of the powerful religious, artistic, or cultural associations of the natural element rather than the material cultural evidence.

Kuk Tana Toraja Chief Roi Mata’s Domain

AMPHAWA

XIXIANG THOUSAND HOUSEHOLD MIAO VILLAGE

THE KHUMBU VALLEY, NEPAL Beyuls are peaceful places for practising spiritual freedom and safe environments for raising families. In addition, they provide adequate natural resources to make a simple and harmonious living Lhakpa, N. Sherpa (2006) ‘Sacred hidden valleys and ecosystem conservation in the Himalayas’, pp.68-72 in Conserving Cultural and Biological Diversity: The Role of Sacred Natural Sites and Cultural Landscapes, UNESCO/IUCN International Symposium, United National University, Tokyo 30 May - 2 June 2005; Paris: UNESCO.

Verschuuren, B.W., R. McNeely, J. & Oviedo, G. (2010) Sacred Natural Sites. Conserving Nature & Culture, London and Washington DC, Earthscan in association with IUCN.

BOROBUDUR LANDSCAPE SETTING

Angkor Wat Ta Keo