The subject of the article is the peculiarities of the motivations for development and comprehens... more The subject of the article is the peculiarities of the motivations for development and comprehension of modern architecture in the historical urban environment, to be precise, the differences between the view (a materialized creation of architecture existing in a specific environment, comprehended by the individuals) and the image (the author’s narrative, foreseeing the subject, represented by the creation). The biggest attention is dedicated to one of the reasons for the discrepancy, i. e. the physical and semantic influence of the historical context. By using the analytical, comparative and reconstruction methods and referring to the examples, found in Vilnius, mostly in the Old Town, the non-contextual and especially contextual situations of the relation between the designed and comprehended meanings of the architecture (including the restoration of the non-surviving ancient objects) are classified and analyzed. Four notional situations are distinguished: the duplicate, the imita...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even...
The article analyses the issues of cultural heritage protection in Lithuania. The author claims t... more The article analyses the issues of cultural heritage protection in Lithuania. The author claims that the most important factor in the destruction of heritage is the lack of theoretical discourse and general discussions. Good wishes based on ignorance undermine the Lithuanian heritage cultural heritage and to see how they are managed in Lithuania. It is noted in the article that narrow cultural perception restricts the role of heritage in life. We see heritage only as a sign or a symbol that is why we value the image more than the thing itself. Secondly, we consider only the exclusive works of the past or particular historical signs to be heritage that is why we do not take into account its importance to person's everyday life. Thirdly, we abandon many types of heritage in this way distorting our own history. Fourthly, we do not appreciate the impact of the historical environment. Finally, we rarely connect heritage with cognition, demeaning the role of science, scientists and specially trained professionals in the process of protection. In the conclusions, it is stated that all the mentioned issues have pushed the Lithuanian protection of cultural heritage into a circle, of opposing meanings, values and views. It is necessary to form an advance understanding using the theoretical scientific and practical application experiences of the world. Without a theoretical view, it is difficult to create an effective state system and a practical tool for protecting heritage. There is an urgent need for theoretical discourse and a polylogue of professionals that would help to break out of today's improvised amateur circle of dispute
The article analyzes the images of Vilnius city, which were developed within the framework of pro... more The article analyzes the images of Vilnius city, which were developed within the framework of protection of the cultural heritage of the 20th century and the ways they were influenced by more common trends of cultural development and protection of the heritage. The images of the Old Town are discussed typologically: three types of images are spoken of – the integrated (Vilnius as a landscape), fragmented (Vilnius as an accumulation of monuments) and defocused (Vilnius as a chip of history). The article states that the shape of Vilnius Old Town was changing during the period in question, different identity and representation of the city was searched for in the planning documents during different periods. Due to the peculiarities of the historical development of Lithuania and Vilnius the images were spreading between two extremes: the attempt to preserve and continue the traits of the inherited form of the Old Town and the wish to erase the existing aspects by developing the innovations, little related with the existing situation. Compared to the European trends of preservation of heritage, in Vilnius less care was taken of the continuation of the images, shaped by the previous generations. The image of the city as a landscape existed in all the periods however eventually it was becoming more and more difficult to formalize. The images, created by fragmented and defocused imaging became to dominate, the mechanistic worldview, shaped by the modern aspects was observed, the ecological concepts of cultural heritage became unpopular. The heritage protection institutions, which are directly responsible for formalizing the images of the city not only attempt to match the ways of nurturing of the Vilnius Old Town with the modern protection principles, but also tolerate the development of the city, following the concepts of the modern art and the expansion of the globalization
Abstract. The paper analyses possibilities to create or re-create a spirit of the place, defining... more Abstract. The paper analyses possibilities to create or re-create a spirit of the place, defining a human habitat as a socio-cultural rhizome, and a genius loci – as an intangible quality of a material site, perceived both physically and spiritually. It identifies such sites as mediators ...
The article deals with the theoretical issue of persistence of tangible cultural heritage in the ... more The article deals with the theoretical issue of persistence of tangible cultural heritage in the 21st century. It is argued that any assessment of this heritage is always an interpretation. In order to reveal the heritage to society interpretational narratives are being created and further on – visualized by materializing these narratives in the interpreted things of the Past that changes this tangible heritage physically and most often irreversibly. Even though conservation doctrine requires documenting any changes, caused by treatments, and transferring this information to other media, and making this knowledge public, these tangibilized interpretations of heritage things partially or completely result in loss of their visual potential and their existence as primary sources of knowledge of the Past. Therefore, further interpreters, both academics and the society, cannot return to the original creation and have no other choice than interpreting its former interpretations instead. T...
The presented research focuses on sociocultural ability to (re)create spirit of a heritage site. ... more The presented research focuses on sociocultural ability to (re)create spirit of a heritage site. The author defines a human habitat as a socio-cultural rhizome, and genius loci – as an intangible quality of a material site, perceived both physically and spiritually. Genius loci sites are identified as physical realities, and as mediators and media of societal interactions at the same time; they possess a distinguishable set of fundamental framework attributes: integrity, complementarity, continuity, a touch of eternity, nonevidence, being both a reality and an entity, and rhizomatousness. From this theoretical perspective the author defines conservation as an arboric, and sustenance of continuity – as a rhizomatic phenomenon, and makes a comparative identification of basic attributes, qualities, objectives, activities, and outcomes of the both systemic phenomena. The research resulted in two basic conclusions. First, that – though, due to on-going cultural shift in interactions with...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even pose a threat to them. The conventions cause this mutual dissociation less than confrontations while implementing. Next, issues of HULs usually are trans-sectorial, soluble on macro-levels, and located outside protected areas. However, on these macro-levels of development heritage tends to be treated as “marginal”, “out of system”, and might be perceived as excess activities, causing restrictions for other vital interests of communities and individuals. Social activities for cultural sustainability create tensions between communities and developers. Globalization pressures strengthen this tendency. Under such situation, heritage preservation may even threaten other human rights. On the other hand, HULs – due to their eco-cultural qualities – can sustain human well-being, dignity, and the right to life. These urban areas tend being sociopetal, coherent, and sustaining face-to-face interactions in a familiar and secure environment. Due to an important added value, created by them, integrated legislation has a huge cross-sectional potential for preservation and continuity of HULs’ in the context of human rights to the city. The new legal instruments that entered into force in 2011 – The UNESCO Recommendation on Historic Urban Landscapes and The Council of Europe Faro Convention – might be used as prototypes for cohesion of these and similar human rights. Santrauka Vadovaudamasi prielaida, kad tarptautinės teisės principai išreiškia bendrąsias žmogaus vertybes ir žmonijos etines nuostatas, autorė nagrinėja trijų naujų šios teisės šakų – žmogaus teisių į miestą, į kultūros paveldą ir istorinių miestovaizdžių(IM) išsaugojimo – tarpusavio atskirties priežastis ir ieško galimų kelių sanglaudos link. Remiantis JTO, UNESCO, JTEEK, Europos Tarybos, ICOMOS teisinių bei doktrininių tekstų analize teigiama, kad istoriniai miestai yra paveldas ir žmogaus būstas, todėl su jais siejasi alternatyvios vertės, interesai. Žmogaus teisės į miestą yra lygybė, nediskriminavimas, socialinė sanglauda, saugumas, pažeidžiamųjų globa, teisė į judumą, būstą, švietimą, sveiką aplinką. Kultūros ir paveldo teisėje svarbu tapatumas, įvairovė, tęstinumas, tačiau mažiau rūpi bendresnės žmogaus ir bendruomenių teisės. Atskirtį skatina ne tiek pačios konvencijos, kiek jų įgyvendinimas konfliktiškai supriešinant. Be to, IM problemos yra tarpsektorinės, makrolygmens, o išsaugojimo sprendimai glūdi anapus saugomų teritorijų. Tačiau šiuo vystymo lygmeniu paveldas dažnai laikomas „šalutiniu“, „nesisteminiu“ dalyku, o jo apsauga – pertekline veikla, varžančia gyvybiškus bendruomenių ir individų interesus. Visuomenės pastangos palaikyti tvarų kultūrinį vystymąsi susilaukia plėtros verslo pasipriešinimo. Tendenciją stiprina su globalizavimu susiję spaudimai. Dėl viso to paveldo apsauga gali netgi grėsti kitoms žmogaus teisėms. Kita vertus, IM dėl savo ekokultūrinių savybių gali palaikyti gerovę ir užtikrinti žmogaus orumą ir teisę gyventi – yra socialiai palankūs, skatina sanglaudą, saugumą, bendruomeniškumą ir bendravimą. Taip istoriniai miestai gali sukurti reikšmingą pridėtinę vertę. Todėl vienas bendras teisynas turi didžiulį tarpsektorinį potencialą IM integralumui išsaugoti, tęstinumui užtikrinti žmogaus teisių į miestą kontekste. 2011 m. įsiteisėjusios priemonės visų šių žmogaus teisių sanglaudai yra UNESCO rekomendacija dėl IM ir ET Faro konvencija.
The subject of the article is the peculiarities of the motivations for development and comprehens... more The subject of the article is the peculiarities of the motivations for development and comprehension of modern architecture in the historical urban environment, to be precise, the differences between the view (a materialized creation of architecture existing in a specific environment, comprehended by the individuals) and the image (the author’s narrative, foreseeing the subject, represented by the creation). The biggest attention is dedicated to one of the reasons for the discrepancy, i. e. the physical and semantic influence of the historical context. By using the analytical, comparative and reconstruction methods and referring to the examples, found in Vilnius, mostly in the Old Town, the non-contextual and especially contextual situations of the relation between the designed and comprehended meanings of the architecture (including the restoration of the non-surviving ancient objects) are classified and analyzed. Four notional situations are distinguished: the duplicate, the imita...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even...
The article analyses the issues of cultural heritage protection in Lithuania. The author claims t... more The article analyses the issues of cultural heritage protection in Lithuania. The author claims that the most important factor in the destruction of heritage is the lack of theoretical discourse and general discussions. Good wishes based on ignorance undermine the Lithuanian heritage cultural heritage and to see how they are managed in Lithuania. It is noted in the article that narrow cultural perception restricts the role of heritage in life. We see heritage only as a sign or a symbol that is why we value the image more than the thing itself. Secondly, we consider only the exclusive works of the past or particular historical signs to be heritage that is why we do not take into account its importance to person's everyday life. Thirdly, we abandon many types of heritage in this way distorting our own history. Fourthly, we do not appreciate the impact of the historical environment. Finally, we rarely connect heritage with cognition, demeaning the role of science, scientists and specially trained professionals in the process of protection. In the conclusions, it is stated that all the mentioned issues have pushed the Lithuanian protection of cultural heritage into a circle, of opposing meanings, values and views. It is necessary to form an advance understanding using the theoretical scientific and practical application experiences of the world. Without a theoretical view, it is difficult to create an effective state system and a practical tool for protecting heritage. There is an urgent need for theoretical discourse and a polylogue of professionals that would help to break out of today's improvised amateur circle of dispute
The article analyzes the images of Vilnius city, which were developed within the framework of pro... more The article analyzes the images of Vilnius city, which were developed within the framework of protection of the cultural heritage of the 20th century and the ways they were influenced by more common trends of cultural development and protection of the heritage. The images of the Old Town are discussed typologically: three types of images are spoken of – the integrated (Vilnius as a landscape), fragmented (Vilnius as an accumulation of monuments) and defocused (Vilnius as a chip of history). The article states that the shape of Vilnius Old Town was changing during the period in question, different identity and representation of the city was searched for in the planning documents during different periods. Due to the peculiarities of the historical development of Lithuania and Vilnius the images were spreading between two extremes: the attempt to preserve and continue the traits of the inherited form of the Old Town and the wish to erase the existing aspects by developing the innovations, little related with the existing situation. Compared to the European trends of preservation of heritage, in Vilnius less care was taken of the continuation of the images, shaped by the previous generations. The image of the city as a landscape existed in all the periods however eventually it was becoming more and more difficult to formalize. The images, created by fragmented and defocused imaging became to dominate, the mechanistic worldview, shaped by the modern aspects was observed, the ecological concepts of cultural heritage became unpopular. The heritage protection institutions, which are directly responsible for formalizing the images of the city not only attempt to match the ways of nurturing of the Vilnius Old Town with the modern protection principles, but also tolerate the development of the city, following the concepts of the modern art and the expansion of the globalization
Abstract. The paper analyses possibilities to create or re-create a spirit of the place, defining... more Abstract. The paper analyses possibilities to create or re-create a spirit of the place, defining a human habitat as a socio-cultural rhizome, and a genius loci – as an intangible quality of a material site, perceived both physically and spiritually. It identifies such sites as mediators ...
The article deals with the theoretical issue of persistence of tangible cultural heritage in the ... more The article deals with the theoretical issue of persistence of tangible cultural heritage in the 21st century. It is argued that any assessment of this heritage is always an interpretation. In order to reveal the heritage to society interpretational narratives are being created and further on – visualized by materializing these narratives in the interpreted things of the Past that changes this tangible heritage physically and most often irreversibly. Even though conservation doctrine requires documenting any changes, caused by treatments, and transferring this information to other media, and making this knowledge public, these tangibilized interpretations of heritage things partially or completely result in loss of their visual potential and their existence as primary sources of knowledge of the Past. Therefore, further interpreters, both academics and the society, cannot return to the original creation and have no other choice than interpreting its former interpretations instead. T...
The presented research focuses on sociocultural ability to (re)create spirit of a heritage site. ... more The presented research focuses on sociocultural ability to (re)create spirit of a heritage site. The author defines a human habitat as a socio-cultural rhizome, and genius loci – as an intangible quality of a material site, perceived both physically and spiritually. Genius loci sites are identified as physical realities, and as mediators and media of societal interactions at the same time; they possess a distinguishable set of fundamental framework attributes: integrity, complementarity, continuity, a touch of eternity, nonevidence, being both a reality and an entity, and rhizomatousness. From this theoretical perspective the author defines conservation as an arboric, and sustenance of continuity – as a rhizomatic phenomenon, and makes a comparative identification of basic attributes, qualities, objectives, activities, and outcomes of the both systemic phenomena. The research resulted in two basic conclusions. First, that – though, due to on-going cultural shift in interactions with...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even...
Presuming that principles of international law reflect common values and moral attitudes of the h... more Presuming that principles of international law reflect common values and moral attitudes of the humankind, the author analyses a mutual dissociation of three fields of international law – human rights to the city, rights to cultural heritage, and preservation of historic urban landscapes (HULs) – and looks for legal models of their cohesion. Based on analysis of legal and doctrinal texts of the UN, the UNESCO, the UNECE, the Council of Europe and the ICOMOS, the author states that since historic HULs usually are both heritage sites and habitats, people related multichotomous values and interests to them. Human rights to the city are equality, non-discrimination, social cohesion, security, protection for vulnerable persons and groups, right to public mobility, housing, education, healthy environment, etc. Legislation on culture and heritage is focusing on cultural identity, diversity, and continuity; it is paying less attention to human, civil, and communal rights, therefore may even pose a threat to them. The conventions cause this mutual dissociation less than confrontations while implementing. Next, issues of HULs usually are trans-sectorial, soluble on macro-levels, and located outside protected areas. However, on these macro-levels of development heritage tends to be treated as “marginal”, “out of system”, and might be perceived as excess activities, causing restrictions for other vital interests of communities and individuals. Social activities for cultural sustainability create tensions between communities and developers. Globalization pressures strengthen this tendency. Under such situation, heritage preservation may even threaten other human rights. On the other hand, HULs – due to their eco-cultural qualities – can sustain human well-being, dignity, and the right to life. These urban areas tend being sociopetal, coherent, and sustaining face-to-face interactions in a familiar and secure environment. Due to an important added value, created by them, integrated legislation has a huge cross-sectional potential for preservation and continuity of HULs’ in the context of human rights to the city. The new legal instruments that entered into force in 2011 – The UNESCO Recommendation on Historic Urban Landscapes and The Council of Europe Faro Convention – might be used as prototypes for cohesion of these and similar human rights. Santrauka Vadovaudamasi prielaida, kad tarptautinės teisės principai išreiškia bendrąsias žmogaus vertybes ir žmonijos etines nuostatas, autorė nagrinėja trijų naujų šios teisės šakų – žmogaus teisių į miestą, į kultūros paveldą ir istorinių miestovaizdžių(IM) išsaugojimo – tarpusavio atskirties priežastis ir ieško galimų kelių sanglaudos link. Remiantis JTO, UNESCO, JTEEK, Europos Tarybos, ICOMOS teisinių bei doktrininių tekstų analize teigiama, kad istoriniai miestai yra paveldas ir žmogaus būstas, todėl su jais siejasi alternatyvios vertės, interesai. Žmogaus teisės į miestą yra lygybė, nediskriminavimas, socialinė sanglauda, saugumas, pažeidžiamųjų globa, teisė į judumą, būstą, švietimą, sveiką aplinką. Kultūros ir paveldo teisėje svarbu tapatumas, įvairovė, tęstinumas, tačiau mažiau rūpi bendresnės žmogaus ir bendruomenių teisės. Atskirtį skatina ne tiek pačios konvencijos, kiek jų įgyvendinimas konfliktiškai supriešinant. Be to, IM problemos yra tarpsektorinės, makrolygmens, o išsaugojimo sprendimai glūdi anapus saugomų teritorijų. Tačiau šiuo vystymo lygmeniu paveldas dažnai laikomas „šalutiniu“, „nesisteminiu“ dalyku, o jo apsauga – pertekline veikla, varžančia gyvybiškus bendruomenių ir individų interesus. Visuomenės pastangos palaikyti tvarų kultūrinį vystymąsi susilaukia plėtros verslo pasipriešinimo. Tendenciją stiprina su globalizavimu susiję spaudimai. Dėl viso to paveldo apsauga gali netgi grėsti kitoms žmogaus teisėms. Kita vertus, IM dėl savo ekokultūrinių savybių gali palaikyti gerovę ir užtikrinti žmogaus orumą ir teisę gyventi – yra socialiai palankūs, skatina sanglaudą, saugumą, bendruomeniškumą ir bendravimą. Taip istoriniai miestai gali sukurti reikšmingą pridėtinę vertę. Todėl vienas bendras teisynas turi didžiulį tarpsektorinį potencialą IM integralumui išsaugoti, tęstinumui užtikrinti žmogaus teisių į miestą kontekste. 2011 m. įsiteisėjusios priemonės visų šių žmogaus teisių sanglaudai yra UNESCO rekomendacija dėl IM ir ET Faro konvencija.
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