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Heritage Politics and Neglected Traditions: a Case-Study of Skellig Michael In: Heritage Regimes and the State [Online]

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Heritage Politics and Neglected Traditions: a Case-Study of Skellig Michael In: Heritage Regimes and the State [Online] Regina F. Bendix, Aditya Eggert and Arnika Peselmann (dir.) Heritage Regimes and the State Göttingen University Press Heritage Politics and Neglected Traditions: A Case- Study of Skellig Michael Máiréad Nic Craith Publisher: Göttingen University Press Place of publication: Göttingen University Press Year of publication: 2013 Published on OpenEdition Books: 12 April 2017 Serie: Göttingen Studies in Cultural Property Electronic ISBN: 9782821875470 http://books.openedition.org Electronic reference NIC CRAITH, Máiréad. Heritage Politics and Neglected Traditions: A Case-Study of Skellig Michael In: Heritage Regimes and the State [online]. Göttingen: Göttingen University Press, 2013 (generated 10 septembre 2020). Available on the Internet: <http://books.openedition.org/gup/383>. ISBN: 9782821875470. Heritage Politics and Neglected Traditions: A Case-Study of Skellig Michael Máiréad Nic Craith This essay explores a case-study of World Heritage in the southwest of Ireland from an anthropological perspective with particular reference to changing relati- onships between local stakeholders, the Irish state party and UNESCO. It exa- mines the impetus for change in cultural practices at a local level and reactions to such impulses at national and international levels. Changing heritage practices at Skellig Michael reflect greater community involvement in the protection of heritage at local levels, as well as an evolving understanding of heritage in an international context. Moreover, the case-study illustrates the strong impact of ICOMOS (Inter- national Council on Monuments and Sites) in continuing to guide the state party in Ireland and its willingness to listen to local actors and experts. 1 World Heritage Sites in Ireland World Heritage status is highly prized. Apart from the international legitimacy and universality it confers on the value of a site, it is also viewed as a guarantor of au- thenticity or “global cultural currency” (Kaschuba 2008: 37). Since it is anticipated that World Heritage status will attract foreign tourists, it is also perceived as a source of economic potential. At the time of writing, 936 properties form part of the cultural and natural heritage on the World Heritage List – that is, they are deemed to have “Outstanding Universal Value.” These include 725 cultural, 183 158 Máiréad Nic Craith natural and 28 mixed properties in 153 states. Two sites are located in the Republic of Ireland. Ireland ratified the 1972 World Heritage Convention in 1991. Following this ratification, it successfully sought World Heritage status for two sites. Brú na Bóinne in County Meath (entitled the Archaeological Ensemble of the Bend of the Boyne on the list) was designated a World Heritage cultural site in 1993. Three years later, the World Heritage Committee conferred World Heritage status on Sceilig Mhichíl (more widely known as Skellig Michael). There is one other site on the island of Ireland with World Heritage status. The Giant’s Causeway in County Antrim was inscribed as a natural site on the World Heritage list in 1986. Politically, this site is part of the United Kingdom. Skellig is an Anglicization of the Gaelic word Sceillic which translates as a steep rock. The site is an island or a ridge of rock jutting 200 meters out of the Atlantic Ocean. It is located some 12 kilometers off the coast of County Kerry in the southwest of Ireland. The island is primarily promoted as the site of a 7th century Celtic monastery which was dedicated to St Michael in the 10th century, but has many other remarkable attributes. An important lighthouse tradition is associated with the island, which is now uninhabited. The site is noted for its wealth of sea- birds. “The steep rocky slopes and cliffs provide nesting places for species such as Fulmar, Kittiwake and Guillemot, while Storm-Petrel, Manx Shearwater and Puffin nest in burrows and other holes throughout the island” (DoEHLG and OPW 2008: 5). 2 The Nomination Process The nomination of Skellig Michael for World Heritage status in 1996 followed the passing of the Heritage Act in Ireland in April of the previous year. The 1995 Irish Heritage Act was designed to promote public interest in and knowledge, apprecia- tion and protection of the national heritage. It established a new state body (an Chomhairle Oidhreachta, the Heritage Council) to deal with Ireland’s national herit- age. It was Ireland’s first formal Heritage Act but followed other legislation dealing with heritage, such as the National Monuments Acts (1930, 1954, 1987, and 1994), the Holycross Abbey (County Tipperary) Act (1969) and the Canals Act (1986). Although the Heritage Act provided a definition of terms, such as “archaeological object,” “architectural heritage” or “heritage objects,” it offered no definition of cultural heritage. In fact, the concept of culture does not appear at all. While this may surprise readers today, it is important to place the Heritage Act in the context of its time. In previous decades, heritage was largely perceived in terms of material culture, and the concept of Intangible Cultural Heritage had not yet come to the fore – in the English-speaking world at least. Following the passing of the Heritage Act, the Republic of Ireland submitted a proposal for the acquisition of World Heritage status for Skellig Michael. They Heritage Politics and Neglected Traditions 159 justified the nomination of Skellig Michael on the basis of criteria i, iii and iv, which require that a nominated site should: (i) Represent a masterpiece of human creative genius; (iii) bear a unique or at least exceptional testimony to a cultural tradition or to a civilization which is living or which has disappeared; and (iv) be an outstanding example of a type of building or architectural or technological ensemble or landscape which illustrates (a) significant stage(s) in human history. The Irish state argued that Skellig Michael was “an outstanding example of a per- fectly preserved Early Christian settlement” (Advisory Body Evaluation 1996: 47). They also suggested that conservation and repair works on the island had provided an opportunity “to examine the structures in detail” and enabled them “to work out a relative chronology” for the cell structures on the island. The Irish Govern- ment proposed that Skellig Michael could be considered “a group of buildings in terms of the categories of property set out in Article 1 of the 1972 World Heritage Convention.” However, as the entire island was covered by the nomination, the Irish State hypothesized that it should also be considered as “a cultural landscape” as set out in paragraph 39 of the Operational Guidelines for the Implementation of the World Heritage Convention (Advisory Body Evaluation 1996: 47). In June 1996, an expert mission of ICOMOS, the lead body in the case of cul- tural landscapes, visited Skellig Michael. Subsequently, ICOMOS recommended that the property be inscribed on the World Heritage List on the basis of criteria iii and iv, stating that: Skellig Michael is an outstanding, and in many respects unique, example of an early religious settlement deliberately sited on a pyramidal rock in the ocean, preserved because of a remarkable environment. It illustrates, as no other site can, the extremes of a Christian monasticism characterizing much of North Africa, the Near East, and Europe. (Advisory Body Evaluation 1996: 50) In December 1996, the World Heritage Committee awarded World Heritage status to the site. 3 A Cultural Landscape of “Outstanding Universal Value” While the concept of “cultural landscape” has been used by geographers, it is rela- tively more recent in the World Heritage context (Graeme 2007). In December 1992, the World Heritage committee formally recognized the concept of “cultural landscape” and three categories emerged in paragraph 39 of the Operational Guidelines for the implementation of the World Heritage Convention. The first 160 Máiréad Nic Craith refers to a landscape “designed and created intentionally by man” and includes, for example, gardens or parklands. The second is “the organically evolved landscape.” In this instance, the landscape “results from an initial social, economic, administra- tive, and/or religious imperative and has developed its present form by association with and in response to its natural environment.” The final category, “associative cultural landscape,” places great emphasis on “the powerful, religious, artistic, or cultural associations of the natural element rather than the material cultural evi- dence, which may be insignificant or even absent” (UNESCO 1996: 11). The quali- ty of the landscape itself remains highly significant, with a strong emphasis being placed on the notion of “Outstanding Universal Value.” Since the category was new in 1992, there were no official cultural landscapes on the World Heritage List at that time. The first cultural landscape inscribed on the World Heritage List in 1993 was Tongariro National Park in New Zealand. Interestingly, this was deemed to be an associative cultural landscape and is a sig- nificant sacred space for the indigenous Maori people (Rössler 2008: 50). Techni- cally, Skellig Michael is inscribed on the World Heritage List in terms of the cate- gories of property as set out in the first Article of the 1972 World Heritage Con- vention, that is, as “a group of buildings.” However, since the entire island is in- cluded in the nomination, it is also considered to be a cultural landscape (UNESCO 2008: 3). At the time of its application, the Irish Government identified Skellig Michael as an organically evolved landscape, which had been connected with a Celtic monastic community. A strong emphasis on the monastic dimension is also reflected in the Skellig Experience, the heritage centre on the nearby Valen- tia Island. “It is inspired mainly by the extraordinary saga of the cloistered life of a community of monks who inhabited the unpromising, steep-sided pinnacle of Skellig Michael between the 6th and 12th centuries” (Royle 2003: 25). While the precise date of the establishment of the island monastery is un- known, tradition suggests that it had been set up by St Fionan in the 6th century AD.
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