This article attempts to widen the debate on the removal of antiquities from the Ottoman Empire around 1800. The removals are often seen in an Anglo-French perspective with the result that other voices are erased, both those of the local populations and of other foreign observers. I show that objects that now neglected were once highly valued by both local inhabitants and collectors, and that their removals were repeatedly resisted. I suggest that a more subtle interaction occurred between collectors and the local populations than hitherto has been recognized. While the local populations were accused of various “superstitious” practices—often conveniently related to objects coveted by European collectors—I propose that the removers were not uninfluenced by these practices. By introducing testimonies from Swedish observers that were critical of the removals before such critiques became frequent, I also question the stereotype of a common European attitude toward the Ottoman Empire. I discuss how such critique was related to their status as third-party observers from a nation without power or museums. By investigating the arguments of both collectors and critics, I propose that many positions in the debate today were already present at the time of the removals. Following the history of a less famous object serves to highlight aspects of early European collecting and expansion in the Eastern Mediterranean that are often overlooked in the debate on ownership and restitution claims.

Efforts to protect, if not revitalize, intangible cultural heritage in its traditional communities, cannot succeed without due attention to issues of ownership—cultural, environmental, intellectual, economic … “intellectual property” categories in a wisdom system such as that of the Baul of Bengal show that Traditional Knowledge, Customary Law and Traditional Cultural Expressions are inseparable “property,” and that “ownership” should be understood on traditional terms. Within such an integrated continuum, knowledge itself is not limited to it modern meaning.

Is it possible to bring about a true and equitable dialogue between radically antagonistic intellectual property universes—the modern one driven by profit, and traditional ones rooted in complex systems of multiple values?

This article examines the main lines of Greek legislation on antiquities and on cultural heritage in general, in the course of its history, with an emphasis on the innovations and continuity of the current Law 3028 of 2002. It attempts to place the Greek case in the context of the relevant international experience and the broader debate about ownership of the past. It throws light on the relationship between the legal framework of antiquities and the formation and fostering of national identity in Greece, and on their close connection with the state, while at the same time criticizing the view that opposes a “cultural internationalist” approach to heritage to the “cultural nationalism” of Greece and other source countries.

First, the good news: Carpenter, Katyal, and Riley make a compelling case that the venerable concept of property—long defined primarily by such principles as transferability and rights of exclusion and control—should be broadened to encompass a robust ideal of stewardship. In doing so, “In Defense of Property” (henceforth, IDP) renders property more compatible with the indigenous view of things. This significant contribution to ongoing global debates about the protection of indigenous heritage will be of great interest to readers of the IJCP.

Author Stephenie Meyer forever altered the cultural existence of Quileute Indians when she wrote them into her Twilight novels. Now a veritable global phenomenon complete with books, movies, and affiliated merchandise, the Twilight series depicts young, male members of the tribe as vampire-fighting werewolves who ferociously defend a peace and territorial treaty made with local bloodsuckers. In reality, the Quileute Tribe consists of approximately 700 Indians, many of whom live on a remote reservation in the pacific Northwest, a tiny parcel of the once vast Quileute territory. Since Twilight's unprecedented international success, the Quileute have been overwhelmed with fans and entrepreneurs, all grasping, quite literally in some cases, for their own piece of the Quileute.