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The changing and evolving relationship between museums and communities, Indigenous, ethnic and marginalized, has been a primary point of discussion in the heritage sector in recent years. Questions of official and unofficial heritage, whose artefacts to collect and exhibit and why, have informed and influenced museum practice. Developing from this, a key issue is whether it is possible to raise awareness of differing cultural perspectives, values and beliefs and incorporate this into the education and training of heritage professionals, with the aim of making 'cultural awareness' an integrated and sustainable core part of future heritage training and practice. This book discusses perceptions of values and ethics, authenticity and significance, and documents the historical, heritage and education context in North America, Scandinavia and the United Kingdom, with a particular emphasis on Aotearoa New Zealand. The author explores whether it is possible to learn respect for differing cultural perspectives through the undertaking of educational programmes, identifies various approaches that could complement the development of students and professionals in the cultural heritage and preservation sectors, and offers a means of actively engaging with cultural and professional values through a Taxonomy for Respecting Heritage and Values.

Jeanette Atkinson School of Museum Studies, University of Leicester, UK

This chapter explores why learning about heritage is important and how it is taught. It explores power relations, culturally appropriate knowledge and the importance of language in knowledge transmission and examines the differing attitudes pertaining to heritage education and the teaching of curatorial studies and preservation in the light of my New Zealand research. The chapter establishes the perceptions of past programmes and sets the context for how awareness of values could be incorporated into educational programmes for heritage professionals. Heritage is intrinsically linked to education, but in order to learn about the values of a culture, it is necessary to know the language so the concepts can be understood. In Aotearoa New Zealand, the history of the Native School system in rural Mori communities demonstrates that suppression of Mori language and culture was an established part of schooling for young Mori in the late nineteenth century and early twentieth century. This chapter discusses the perceptions of values and cultural values within education. The challenges of raising awareness of differing, and constantly changing, cultural values are many. Each culture, society, community and individual has its own values, and raising awareness and understanding of them is a complex issue. Heritage education programmes should include an awareness of the cultural values of different cultures. The idea of underlying principles can be related to the intended learning outcomes (ILO) of an education programme. The museum studies course at Massey University, Aotearoa New Zealand, has made progress in this area and it has been highlighted as an example of a programme that includes cultural values. Language is vital for learning about a culture and understanding differences. Interestingly, the heritage professionals demonstrated a greater knowledge of the Mori language than did the general population. The heritage professionals demonstrated a greater knowledge of the Mori language than did the general population.

This chapter introduces the research location Aotearoa New Zealand. The country has a long pre-colonial history under Mori settlement, but since European colonization Mori culture has faced severe acculturation, which has only slowly been changing since the mid to late 1960s. The date of Mori occupation of Aotearoa New Zealand has long been disputed. From the late 1970s onwards, as Mori culture and language began to undergo resurgence, and there was a move towards bicultural relations. In 1835, representatives of the British Crown drew up the Declaration of the Independence of New Zealand in Waitangi. The Treaty of Waitangi was to prove a key factor both in legitimizing colonial rule in Aotearoa New Zealand and in the subsequent process of decolonization of the country. In the decades after the signing of the Treaty, Europeans increasingly settled in Aotearoa New Zealand. The resistance movements coincided with the changing relationship between Aotearoa New Zealand and the United Kingdom. This chapter begins with an exploration of the contested notions of universal values and sets international developments in the context of postcolonial and cultural colonial debates. It examines how international heritage organizations, including International Council of Museum (ICOM), International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM), International Institute for Conservation of Historic and Artistic Works (IIC) and United Nations Educational, Scientific and Cultural Organization (UNESCO), approach values and ethics. The chapter considers other regional and inter-governmental organizations' impact on cultural heritage from the economic domain, the bearing that the deliberations of the World Trade Organization (WTO) and World Intellectual Property Organization (WIPO) might have on cultural expression found in the commercial practices of traditional knowledge, sometimes referred to as folk knowledge or tribal knowledge.

This chapter discusses the perceptions of values and cultural values within education. The challenges of raising awareness of differing, and constantly changing, cultural values are many. Each culture, society, community and individual has its own values, and raising awareness and understanding of them is a complex issue. Heritage education programmes should include an awareness of the cultural values of different cultures. The idea of underlying principles can be related to the intended learning outcomes (ILO) of an education programme. The museum studies course at Massey University, Aotearoa New Zealand, has made progress in this area and it has been highlighted as an example of a programme that includes cultural values. Language is vital for learning about a culture and understanding differences. Interestingly, the heritage professionals demonstrated a greater knowledge of the Mori language than did the general population. The heritage professionals demonstrated a greater knowledge of the Mori language than did the general population. This conclusion presents some closing thoughts on key concepts discussed in the preceding chapters of this book. The book explores location-specific studies to provide a context for the discussion of values, and compare and contrast them with the subject of ethics, within the heritage and education context. The chapter includes a European perspective of ethnic minorities in Scandinavia, marginalized homeless communities in the United Kingdom, and the role eco-museums and community museums have globally in demonstrating how collaborative relationships between communities and museums. Indigenous peoples were starting to fight for their rights, for a voice, and this was leading not only to a resurgence of their cultures and languages but also to a growing self-respect. Just as values, authenticity, cultural significance and the notion of heritage itself are always in flux, organic and evolving concepts that are negotiated within and between communities, and between communities and museums.

This chapter discusses the developing relationships between museums and the local and national communities for whose artefacts they are responsible. It also discusses the notion of controversy in the museum context. The larger museums in Aotearoa New Zealand are also seeking to be the focal point for Mori communities. The tribal museums, or Mori marae museums, are intended to act as both a focal point for activities and a means of preserving and interpreting the collection for young Mori and non-Mori. When the Museum of New Zealand (MONZ) reopened on 14 February 1998, as Te Papa Tongarewa Museum of New Zealand, it was not only to a new building and location but also with new status for Mori heritage. Indigenous values and ways of curating are now influencing Western ways of working with museum artefacts. The community has an important role, but they need to share dialogue with the museum expertise. This chapter provides a set of practical recommendations, or principles, to support curriculum development in heritage education. It explores the concept of principles for incorporating values and raising awareness. It advocates this approach for respecting cultural heritage, so linking previous discussions on ethics and values, and seeks to apply it to specific intracultural and intercultural contexts. The chapter deals with the presentation of an original Taxonomy for Respecting Heritage and Values, and offers some examples of potential intended learning outcomes (ILOs). The idea of partnership is also strongly represented in kaupapa Mori, the principles and ideas that provide a foundational philosophy for appropriate actions. Grounded within Mori society, with links to the Treaty of Waitangi, Kaupapa Maori is a discourse that has emerged and is legitimated from within the Maori community'. In the design of formal learning programmes, it is also necessary to ensure measurable and reliable attainment of the intended learning.

This chapter discusses the Concepts of Engagement in the Wider Context. Canada and the United States of America (USA) have many similarities in terms of history, culture and development as settler societies. The Indigenous peoples in Canada and the USA have a similar tribal system, but they do not have the cohesion of a single language apart from, that is, the language or languages of their colonizers. The chapter also discusses other ethnic and minority groups from non-English-speaking countries, which do not have an extensive colonial history, and non-ethnic, but equally marginalized group values. It considers the role of ecomuseums and community museums in seeking to empower communities and form collaborative relationships. Prestige is incredibly important in Mori society. In contrast, in Canada and the United States of America, the Indigenous languages are incredibly varied and demonstrate the differences between the tribes and the cultures. This chapter concentrates on perceptions of values and ethics. The notion of values is not just what role values play in cultures and museums but also how both the producers and the collectors value heritage. The term 'cultural values', which might also be expressed as cultural perspectives or attitudes, is ill-defined in the literature and open to interpretation. Aotearoa New Zealand has now moved away from purely European cultural values and is more a mixture or blending, but also distortion, of European and Mori values. Some heritage professionals in Aotearoa New Zealand challenged its status as a bicultural country. This suggests that the country is in a transition period from biculturalism to multiculturalism. The chapter suggests that ethics give consideration to the artifact's well-being, whereas values are more concerned with the beliefs and perspectives of the originating cultures. It examines ethics from a conservation point of view.

This chapter begins with an exploration of the contested notions of universal values and sets international developments in the context of postcolonial and cultural colonial debates. It examines how international heritage organizations, including International Council of Museum (ICOM), International Centre for the Study of the Preservation and Restoration of Cultural Property (ICCROM), International Institute for Conservation of Historic and Artistic Works (IIC) and United Nations Educational, Scientific and Cultural Organization (UNESCO), approach values and ethics. The chapter considers other regional and inter-governmental organizations' impact on cultural heritage from the economic domain, the bearing that the deliberations of the World Trade Organization (WTO) and World Intellectual Property Organization (WIPO) might have on cultural expression found in the commercial practices of traditional knowledge, sometimes referred to as folk knowledge or tribal knowledge. This chapter looks at how perceptions of these concepts can differ not only between countries but also between museums and communities, and individuals. Notions of significance and cultural significance may be very meaningful for one person or community and meaningless for another. The notion of authenticity is extremely important in Western culture and conservation. Just as there is official and unofficial heritage, so there are accepted notions of what constitutes authenticity, but this changes over time to reflect the current socio-cultural values of a community or nation. Closely linked to authenticity, and the notion of official and unofficial heritage, is the concept of significance. Some museum professionals suggest that there is no difference between significance and cultural significance when considering heritage. Cultures are made up of individuals and cultural significance suggests a more personal relationship with an object.

This chapter concentrates on perceptions of values and ethics. The notion of values is not just what role values play in cultures and museums but also how both the producers and the collectors value heritage. The term 'cultural values', which might also be expressed as cultural perspectives or attitudes, is ill-defined in the literature and open to interpretation. Aotearoa New Zealand has now moved away from purely European cultural values and is more a mixture or blending, but also distortion, of European and Mori values. Some heritage professionals in Aotearoa New Zealand challenged its status as a bicultural country. This suggests that the country is in a transition period from biculturalism to multiculturalism. The chapter suggests that ethics give consideration to the artifact's well-being, whereas values are more concerned with the beliefs and perspectives of the originating cultures. It examines ethics from a conservation point of view. This chapter explores why learning about heritage is important and how it is taught. It explores power relations, culturally appropriate knowledge and the importance of language in knowledge transmission and examines the differing attitudes pertaining to heritage education and the teaching of curatorial studies and preservation in the light of my New Zealand research. The chapter establishes the perceptions of past programmes and sets the context for how awareness of values could be incorporated into educational programmes for heritage professionals. Heritage is intrinsically linked to education, but in order to learn about the values of a culture, it is necessary to know the language so the concepts can be understood. In Aotearoa New Zealand, the history of the Native School system in rural Mori communities demonstrates that suppression of Mori language and culture was an established part of schooling for young Mori in the late nineteenth century and early twentieth century.