The treatment of movable and immovable heritage is markedly different. While movable objects are highly valued and carefully protected, their immovable equivalents are often under a serious cloud of threat. This peril is the result of global mismanagement, failure of governments to provide adequate funds for their maintenance, and lack of recognition by the public that these disappearing resources are assets of major value. Conservators of immovables face special ethical and practical concerns in their efforts to preserve cultural heritage within its context - depicted in this article as case histories from the World Monuments Watch list of endangered sites. The legal and procedural mechanisms that support this task are ineffectual in the face of rapid change. The field needs new methodologies that harness public appreciation of a site's 'sense of place' to guarantee its future.

This article deals with the question of whether regional cultural competence centers foster the diversity of cultural expressions and how the objectives of the United Nations Educational, Scientific, and Cultural Organization’s (UNESCO) Convention on Cultural Diversity are implemented. By introducing the Convention on Cultural Diversity, the conditions of regional cultural policy governance, and the idea of regional cultural competence centers, a framework for evaluation is outlined. The evaluation of four regional cultural competence centers in the Swiss Central Region shows that fostering cultural diversity is complex and has many different approaches and effects. The final discussion concludes that principles such as “interculturality,” “freedom,” and “access for all” under the Convention on Cultural Diversity can promote a diversity of cultural expressions but that these criteria have to be set from outside—for example, by public funding institutions—so that regional actors implement them.

The last decade or so has seen a fundamental shift in Aboriginal cultural heritage law in Australia. A number of subnational jurisdictions in Australia have undergone major reforms to their Aboriginal heritage legislation. Other subnational jurisdictions are currently in the reform process or have promised reform in coming years. We use the latest (and, at the time of writing, ongoing) process to reform Aboriginal heritage legislation in the state of New South Wales (NSW) to explore some of the legal issues and themes emanating from the Australian experience. The NSW example is a useful case study for thinking about how minority heritage regulation can not only serve broader social movements but also undercut some of its own possibilities. We argue that even law that is ostensibly in place to promote the control of communities over their own heritage can cause difficult balancing acts that may default to a dependency path and effectively detract from its own projected goals.

This article discusses the impact of the COVID-19 pandemic and the Black Lives Matter movement on the arts and cultural sector in the United States, placing the 2020 crises in the context of the United States’s historically decentralized approach to supporting the arts and culture. After providing an overview of the United States’s private, locally focused history of arts funding, we use this historical lens to analyze the combined effects of the pandemic and Black Lives Matter movement on a single metropolitan area – Philadelphia, Pennsylvania. We trace a timeline of key events in the national and local pandemic response and the reaction of the arts community to the Black Lives Matter movement, arguing that the nature of these intersecting responses, and their fallout for the arts and cultural sector, stem directly from weaknesses in the United States’s historical approach to administering the arts. We suggest that, in the context of widespread organizational vulnerability caused by the pandemic, the United States’s decentralized approach to funding culture also undermines cultural organizations’ abilities to respond to issues of public relevance and demonstrate their civic value, threatening these organizations’ legitimacy.

Modern warfare has prompted states to protect collections of cultural property by evacuating them to safe locations at times of war. Building on previously classified documents in archives, inquiries and other sources, this article investigates how planning for such evacuation was carried out in Sweden from 1939 to the 1990s. After the end of the Cold War, existing evacuation plans were finally scrapped. Due to the worsening security situation in the region, Swedish heritage institutions today need to build preparedness anew. It is shown that the evacuation of large volumes of property out of cities for practical reasons never was a realistic scenario, but probably should be restricted to a minimum of carefully selected objects, records and books. The process of selecting, transporting, finding safe locations to take the property to, and determining how to monitor it needs to be carefully planned during peaceful conditions in order to efficiently safeguard the collections in wartime. The relationship between Swedish planning and the 1954 Hague Convention, and how other states can learn from this study, is finally discussed.

Australia has, like many other states over the past few years, introduced a statute that provides immunity from seizure for cultural objects on loan from abroad and immunity from suit for certain parties. This article explores the historical context that lead to the adoption of this statute and comprehensively explores the legislative regime, highlighting its peculiarities.

This article constitutes the first systematic attempt to synthesize the role of politics as an affecting dynamic during the negotiation of cultural property disputes. The article limits its scope to disputes concerning the ownership of cultural artifacts between states and museums settled through negotiation and to the subsequent claims for the return of the contested objects. The discussion focuses on four ways in which the negotiation process is affected when states act as claimants, including the discourse and argumentation used, the available means to pressure the other party to negotiate, the possible political interventions, and the international political scene and its effect on the development of the dispute. Through the examination of multiple case studies, it is argued that in such disputes, several elements related to the role of politics are at interplay affecting the evolution of the negotiation process. Finally, it is also argued that the role of politics as an affecting dynamic during the negotiation process is multi-dimensional, consisting of many different interrelated dynamics that can potentially alter the course of the process.

The Elgin Marbles continue to be one of the more controversial issues of the contemporary debate over cultural property and questions of its moral ownership. Unfortunately but perhaps inevitably, the pace of discussion is often driven by emotion. In this highly charged atmosphere, misunderstandings and misrepresentations are so often repeated that they gain a reality of their own and are very rarely challenged.

Recently the corpus of disinformation was given sustenance from a new quarter. In two separate publications, one of them in this journal, William St. Clair launched an attack on the British Museum and its care of the Parthenon sculptures. As this work is now likely to enter the core bibliography of the Parthenon sculptures, I am grateful to the editors of IJCP for this opportunity to correct some of its many misrepresentations and errors of fact.

There is a saying that Africa is the festival continent. Throughout the year in towns and villages across the continent, colorful and vibrant religious, harvest, fertility, and cultural festivals are held. Bare-hand fishing competition among thousands of fishermen, equipped with a hand net and large gourd, is the main event of the cultural extravaganza at Argungu in Kebbi State in northwestern Nigeria. The competitors splash into the stream, scouring the water for huge freshwater fish. The Argungu fishing festival (Fashin Ruwa) is a celebration of life. It is a tool of conserving natural resources, maintaining and promoting traditional life. It is the precursor of today's fishery management measure. The local people believe they have been fishermen for all time. The effective conservation of natural resources is closely linked to the use of the local knowledge and hence the life of the community. It is also part of an ancient fertility ritual which, from the point of view of the local Kebbawa people, is the most important aspect of the occasion. The festival takes place usually in February after all agricultural work is finished. It marks the end of the growing season, and it opens the fishing season with a bang.

In Iran v. Berend, the High Court in London had occasion to revisit one of the most enduring problems of private international law and cultural property. Effective regulation of the illicit market in cultural property is extremely difficult, because many measures aimed at stemming the illicit trade actually contribute to the black market. Courts in both England and the United States have shown that they are prepared to use criminal laws to convict persons involved in the illegal trade in antiquities exported in violation of foreign patrimony laws. As a result, much cultural property policy debate in recent years has focused on the extent to which the criminal law can impact the illicit trade. The extent to which national ownership declarations can be used in civil disputes remains less clear.

The following article considers the approach taken by the courts of the United States in claims concerning issues of state immunity and private international law with respect to the expropriation and restitution of cultural property, primarily in the context of Nazi Germany. It can be seen that the US courts have interpreted the provisions under the Foreign Sovereign Immunities Act so as to significantly widen the scope for individuals to bring claims against states and state entities in circumstances where the case, and the property concerned, has little or no connection with the jurisdiction and which at their core are domestic disputes.

It is clearly defined, in Quebec civil law, that ‘sacred things are excluded from being objects of commerce’. However, we might ask the following question: In order to determine how an object gets or loses its sacred character, do we have to refer to the internal rules of the various religious societies or instead, to the rules of civil law? It is that precise but difficult question, on which Quebec civil law does not say a word, that is raised principally by the case of the treasures of l'Ange-Gardien.

The progress of countries is measured by their success in keeping hold of their culture and heritage, and I think Egypt is one of the very few countries in the world maintaining her cultural patrimony. We have been able, through a great effort led by Farouk Hosni, the Minister of Culture, to preserve and offer this heritage to the world as evidence of the magnificence of this great country, on whose land the most important civilization in existence was born. This civilization is in the heart of every human being on earth. The French newspaper, Le Figaro, published an article some time ago commending the quality of restoration and maintenance of Egyptian monuments, as well as new discoveries made by an Egyptian team.