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Arts & Communication Cultural convergence in heritage landscapes

emphasis on the “essence” of lived experience. For example, order. This holistic perspective informs the perception of
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Seamon proposes a “phenomenological ecology” that heritage landscapes (or “fengjing areas”) as embodiments
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can better capture the lived experiences and relationships of spiritual energy and natural beauty, resonating with
between nature and culture. Husserl’s phenomenological the teachings of these traditions. Consequently, Chinese
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lens has particular relevance in the ontological study of culture can conceptualize heritage landscapes as spaces
heritage landscapes in terms of how it focuses on a “return where the boundaries between the material and spiritual
to things,” and thus a focus on direct subjective encounters realms blur, resulting in “human-jing (landscape) effect”. 28
with the things of the world – value judgments, emotions, By contrast, Western-European perspectives are
awareness of the passing of time, and so on. This shaped by humanist and enlightenment ideals that
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perspective aligns with the nature of heritage landscapes, prioritize human agency and artistic creativity. The
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which are often conceptualized as repositories of cultural English philosophical tradition tends to view nature
memory, identity, and historical significance. 21 as a resource to be harnessed for human progress and
The interplay between subjectivity and objectivity esthetic expressions. This anthropocentric outlook has
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that this affords mirrors the intricate nature of heritage primarily led to the transformation of landscapes to serve
landscapes, as they are shaped by historical, cultural, human needs, reflecting a Western belief in humanity’s
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and spiritual dimensions. It also reflects the ongoing rights over the manipulation of the environment to
friction in contemporary heritage studies between generate resources. Thus, the English appreciation of
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heritage as a material commodity and heritage as “cultural heritage landscapes is often channeled through artistic
capital.” This philosophical perspective enables a and architectural outlooks, where human status and the
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deeper exploration of the underlying foundations that esthetics of the built environment are preserved through
shape Eastern and Western approaches towards heritage representational means. 31
landscapes. It, therefore, offers the researchers conceptual These contrasting philosophical underpinnings impose
scope to consider how the common duality between the significant differences on heritage landscape conservation
tangible features of the landscape (historical) and the and interpretation. Eastern philosophies advocate for
intangible realm of human experiences and emotions coexistence, reverence for the environment, and the
(cultural) can be entangled. Phenomenology’s emphasis preservation of spiritual connections with nature. As
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on subjective perspectives aligns with the intricate a result, the conservation strategies in Chinese contexts
nature of heritage landscapes, acknowledging that they often seek to prioritize maintaining the balance between
are experienced differently by various individuals. This human interventions and natural rhythms. 33,34 English
supports the researchers in acknowledging and delving perspectives, driven by “materialistic-historical” ideals,
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into the diversity of interpretations and experiences within
each cultural context (for example, in relation to Chinese tend to endorse the transformation of landscapes to serve
history, Liu explains how the notion of “self” is a cultural utilitarian and esthetic purposes, which is rooted in a
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Ruskinian understanding of the “esthetic of landscape.”
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construction which influences how individuals perceive
and engage with their world). 3.2. Spiritual and artistic emphasis
3. Literature review The contrast between Chinese and English approaches
toward heritage landscapes is also evident in the divergent
3.1. Philosophical underpinnings emphasis on spirituality and artistic expression. These
Beginning broadly, the divergence between Chinese and differences are anchored in the aforementioned cultural
English approaches toward heritage landscapes is deeply perspectives that shape the perception and valuation of
rooted in their distinct philosophical foundations, which heritage landscapes. Eastern cultures tend to draw from
have shaped the cultural paradigms through which each spiritual traditions that imbue landscapes with profound
respective society interacts with their historical and spiritual significance. Heritage landscapes are therefore
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environmental legacies. Eastern cultures, influenced often regarded as thresholds to the divine, reflecting their
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by spiritual traditions such as Buddhism, Taoism, and subjectively constructed reality. The Nara Document
Confucianism, emphasize an interconnected and holistic is one such document that attempts to reinforce and
worldview that recognizes the profound harmony between formalize these matters of concern by projecting them to an
humans and the natural world. For example, in China, international heritage audience. Conservation efforts often
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the essence of Eastern philosophical thought is rooted involve maintaining the landscapes’ natural features and
in the concept of balance, where nature, humanity, and configurations, conceptualizing the landscape as a tangible
the divine are seen as integral parts of a holistic cosmic manifestation of spiritual qualities. For example, the
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Volume 2 Issue 1 (2024) 3 https://doi.org/10.36922/ac.1923