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Grounding world society: Spatiality, cultural heritage, and our world as shared geographies

Published online by Cambridge University Press:  19 January 2017

Matthew S. Weinert*
Affiliation:
Associate Professor, University of Delaware
*
* Correspondence to: Matthew S. Weinert, University of Delaware, Dept. of Political Science & International Relations, 347 Smith Hall, 18 Amstel Ave, Newark, Delaware, 19716, US. Author’s email: mweinert@udel.edu

Abstract

The concept of world society has elicited sharp criticism for being too diffuse and amorphous owing to its synonymy with all transborder social relations, equability with humankind, or conflation with solidarist international society. To overcome these shortcomings, this article reconfigures world society by attaching otherwise unmoored social activity to an understanding of the world as comprised of shared social spaces. This spatialised reading foregrounds constellations of relations that have emerged in conjunction with discrete geographies – natural, economic, cyberspatial, cultural, anthropic – within which humans interact, and demonstrates that the world has become an actionable, political concept generative of activities peculiar to the space itself. A review of English School literature extracts four theses – purposive, plural, spatial, and stewardship – that invite conceptual reconstruction of world society. The article then addresses the discursive construction of cultural heritage as a worldly space populated with distinctive institutions and cognitive and normative commitments, and is followed by reflections on the added value of such an approach and directions for future research.

Type
Articles
Copyright
© British International Studies Association 2017 

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References

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6 Coward, Martin, Urbicide: The Politics of Urban Destruction (New York: Routledge, 2009), p. 60 Google Scholar. My understanding of spatiality corresponds to Coward’s Heideggerian-inspired account of space as both emanating from and reflecting the stabilised (though not unchanging) relations characteristic of Dasein, or distinct ways in which human beings exist, and orienting Dasein’s activities and ways of Being.

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32 Coward, Urbicide, pp. 60–1 and 67.

33 Ibid., p. 60. My field research in Nepal in the wake of the April and May 2015 earthquakes that destroyed or heavily damaged two-thirds of Nepal’s cultural heritage sites, confirmed the corollary to Coward’s point: to destroy the space is to destroy the relationships associated with those spaces. Many of the sites obliterated in Nepal were associated with religious observance and spiritual practices. Destruction detaches traditions from the physical structures; without the material, intangible set of practices likewise disappear. Author interview with Mr Christian Manhart, Director of UNESCO-Nepal, 30 March 2016.

34 Buzan, ‘IPE’, p. 132.

35 Coward, Urbicide, p. 1.

36 Ibid., p. 4.

37 Similarly, great variation in depth of commitment to regional integration signifies degrees of fragmentation in international and world society. See Williams, John, ‘Pluralism, solidarism, and the emergence of world society in English School theory’, International Relations, 19:1 (2005), pp. 1938 CrossRefGoogle Scholar.

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41 See Williams, ‘Pluralism’. Put differently, we need to think not in terms of world society, but in terms of world societies. See Buzan, ‘International system’, p. 337.

42 Buzan, FWIS?, p. 120.

43 Ibid., p. 270.

44 Ibid., p. 1.

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46 Relatedly, a body of literature focused on dignity and how it has been used as a principle of political life has recently emerged. See Hicks, Donna, Dignity: The Essential Role it Plays in Resolving Conflicts (New Haven: Yale University Press, 2011)Google Scholar; Kateb, George, Human Dignity (Cambridge: Belknap Press, 2011)Google Scholar; and Waldron, Jeremy, Dignity, Rank, & Rights (New York: Oxford University Press, 2012)CrossRefGoogle Scholar; and Daly, Dignity Rights. Two reports by United Nations Secretary-General Ban Ki-moon situate dignity at the forefront of global public policy, or at least global public goods provisioning: A Life of Dignity for All, UN Doc. A/68/202 (26 July 2013), available at: {http://www.un.org/millenniumgoals/pdf/A%20Life%20of%20Dignity%20for%20All.pdf} accessed 6 November 2016; and The Road to Dignity by 2030: Ending Poverty, Transforming all Lives, and Protecting the Planet, UN Doc. A/69/700 (4 December 2014), available at: {http://www.un.org/ga/search/view_doc.asp?symbol=A/69/700&Lang=E} accessed 6 November 2016.

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51 Bull, Hedley, Justice in International Relations (Waterloo, CA: University of Waterloo, 1984), p. 14 Google Scholar.

52 Bull, Justice, p. 14, emphasis added.

53 Coward, Urbicide, p. 2.

54 My narrative should not be construed as suggesting that culture and cultural heritage are neutral or apolitical. Cultural sites, objects, and practices have been and very much are deeply political and contested. The point is beyond the scope of this immediate study, however.

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59 Preamble, UNESCO 1970 Convention on the Means of Prohibiting and Preventing the Illicit Import, Export, and Transfer of Ownership of Cultural Property, available at: {http://portal.unesco.org/en/ev.php-URL_ID=13039&URL_DO=DO_TOPIC&URL_SECTION=201.html} accessed 11 October 2016.

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62 ICC, Judgment, p. 35, para. 72.

63 Ibid., p. 38, paras 79, 80.

64 UNESCO Press, ‘Timbuktu Trial: A Major Step Towards Peace and Reconciliation in Mali’ (27 September 2016), available at: {http://www.unesco.org/new/en/media-services/single-view/news/timbuktu_trial_a_major_step_towards_peace_and_reconciliati/#.V_OTKeArKhc} accessed 4 October 2016. See also Coward, Urbicide.

65 ICC, Judgment, pp. 26–7, para. 46.

66 These include, with state parties as of 10 August 2016, the 1954 Hague Convention (127 state parties); the 1970 convention on the illicit transfer of cultural property (131 state parties); the 1972 World and Natural Heritage Convention (192 state parties); the 2001 declaration on cultural diversity; the 2001 underwater cultural heritage convention (55 state parties); the 2003 convention on intangible cultural heritage (169 state parties); and the 2005 convention on the diversity of cultural expressions (143 state-parties). All UNESCO cultural conventions, declarations, and recommendations may be found at {http://portal.unesco.org/en/ev.php-URL_ID=13649&URL_DO=DO_TOPIC&URL_SECTION=-471.html}.

67 The UNESCO World Cultural and Natural Heritage list is stipulated in Article 11 of the 1972 Convention; Intangible Cultural Heritage of Humanity lists are envisioned by Article 16 of the 2003 Convention; and the Memory of the World Register was created in 1992 to assist communities in preserving, protecting, and increasing accessibility through digitisation of the world’s documentary heritage, available at: {http://www.unesco.org/new/en/communication-and-information/flagship-project-activities/memory-of-the-world/homepage/} accessed 6 November 2016.

68 I owe the curatorial description of UNESCO’s maintenance of the World Heritage List to Hannah Laub, ‘Collecting World Heritage Places: An Investigation of the World Heritage List as Artifact’ (Master’s thesis, Brandenburg University of Technology, 19 September 2016), author copy.

69 Examples of stewardship activities include cultural heritage management, see Messenger, Phyllis Mauch and George S. Smith (eds), Cultural Heritage Management: A Global Perspective (Gainesville: University Press of Florida, 2010)CrossRefGoogle Scholar; military training to protect cultural heritage in times of armed conflict, see Stone, Peter, ‘A four-tier approach to the protection of cultural property in the event of armed conflict’, Antiquity, 87 (2013), pp. 166177 CrossRefGoogle Scholar; criminalisation of offenses against cultural heritage, see Frulli, Micaela, ‘The criminalization of offenses against cultural heritage in times of armed conflict: the quest for consistency’, The European Journal of International Law, 22:1 (2011), pp. 203217 CrossRefGoogle Scholar; Sandholtz, Wayne, Prohibiting Plunder: How Norms Change (New York: Oxford University Press 2007), pp. 191210 CrossRefGoogle Scholar; and restitution, reparation, and retribution programmes, see Vrdoljak, Ana Filipa, ‘Genocide and restitution: Ensuring each group’s contribution to humanity’, The European Journal of International Law, 22:1 (2011), pp. 1747 CrossRefGoogle Scholar.

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73 On 3 August 2016, UNESCO’s World Heritage Centre and the International Union for the Conservation of Nature (ICUN) released a forward-thinking report, World Heritage in the High Seas: An Idea Whose Time has Come, which wed both the environmental and the cultural aspects of heritage by identifying five sites in marine areas beyond national jurisdiction, exploring why these particular sites deserve protection, and articulating how the 1972 World Heritage Convention may (and should) apply to them. Available at: {http://www.unesco.org/new/en/media-services/single-view/news/world_heritage_in_the_high_seas_an_idea_whose_time_has_come/#.V6yQx5grKhc} accessed 11 August 2016.

74 This, obviously, was not always the case. Cultural terrains have long operated as distinct kinds of ‘ideological and moral battlefields’. See Christina Kott, ‘“Kultur” / “Zivilisation”’, in Jo Tollebeek and Eline can Assche (eds), Ravaged: Art and Culture in Times of Conflict (New Haven: Yale University Press, 2014), pp. 92–9 (p. 96). Plunder of ‘the artistic and cultural patrimony of a defeated foe’ was the norm before the Napoleonic Wars, see Sandholtz, Prohibiting Plunder, p. 1.

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77 Ibid., p. 52.

78 Ibid., p. 167.

79 Ibid., p. 196.

80 Ibid., p. 52.

81 Ibid., p. 136.

82 In this regard, Arendt’s concept of natality, which grounds her conception of politics, must include the creative process if natality signifies, physiologically, an actual birth or appearance of new human beings into the world, and, performatively, the insertion into this world of oneself through speech and action, which encompasses the very political and ontological significances of cultural objects and practices and knowledges. Arendt, Human Condition, p. 9.

83 For an overview of retributive justice and cultural heritage, see Frulli, ‘Criminalisation’; and Vrdoljak, ‘Genocide’.

84 UNESCO, Operational Guidelines for the Implementation of the World Heritage Convention (July 2013), pp. 20–1, para. 77, available at: {http://whc.unesco.org/archive/opguide13-en.pdf} accessed 30 October 2016. There are ten selection criteria – at least one of which must be met – for inscribing sites onto the world heritage list. See {http://whc.unesco.org/en/criteria/} accessed 30 October 2016. Inscription on the Representative List of the Intangible Cultural Heritage of Humanity must accord with nine criteria. See {http://www.unesco.org/culture/ich/doc/src/00035-EN.pdf} accessed 30 October 2016.

85 {http://whc.unesco.org/en/list/899} accessed 30 October 2016.

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95 Certainly, the ignominious failure of the United States during its occupation of Iraq to protect Iraqi cultural heritage sparked interest in the issue. See Rothfield, Lawrence (ed.), Antiquities Under Siege: Cultural Heritage Protection after the Iraq War (Plymouth, UK: AltaMira Press, 2008)Google Scholar.

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99 Gillman, The Idea, p. 3.

100 UNESCO, Operational Guidelines for the Implementation of the World Heritage Convention (July 2013), available at: {http://whc.unesco.org/archive/opguide13-en.pdf} accessed 6 November 2016.

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102 Bull, Justice, p. 14.

103 McGrew, ‘Globalization’, p. 18.

104 Titon, ‘Music’, p. 704.

105 Buzan, FWIS?, p. xviii.