ABSTRACT

This paper reflects on how heritage knowledge is built around time-space discourses. It takes a Critical Heritage Studies (CHS) position to examine heritage knowledge systems through the lenses of Walter Mignolo’s decolonial praxis on ‘locus of enunciation’ and Tim Ingold’s exegesis on ‘dwelling perspectives’. Drawing from ethnographic evidence collected among the Igbo of Nigeria, the study engages Indigenous concepts and heritage ontologies in the context of time and space in heritage making in Africa. Secondly, it interrogates the evidence with the continuity that occurs in society through intergenerational knowledge systems that began with known ancestors. Thirdly, such sustainability mechanisms are examined using what I call ‘territorial communion’ – the ways in which those local knowledge systems are ‘printed’ on the landscape through human-nature ‘relational ontologies’, and how such pictured living holds heritage in a continuum. Finally, the paper contends that a good knowledge of intergenerational ‘dwelling perspectives’ from different loci of enunciation would begin the decoloniality of heritage in Africa.

摘要

本文思考了如何围绕时空话语构建遗产知识。至关重要的遗产研究（CHS）职位是通过沃尔特·米尼奥洛（Walter Mignolo）关于“口述位置”的殖民主义实践和蒂姆·英戈尔德（Tim Ingold）关于“居住视角”的诠释来考察遗产知识系统的。这项研究从尼日利亚伊博族收集的人种学证据中吸取了非洲遗产制作过程中的时间和空间背景下的土著概念和遗产本体论。其次，它以始于已知祖先的世代相传的知识系统来询问社会中发生的连续性证据。第三，我们使用所谓的“领土共融”来研究这种可持续性机制，即通过人与自然的“关系本体论”将这些本地知识系统“印制”在景观上的方式，以及这种生动的生活如何连续地保持遗产。最后，该论文认为，从不同的发音位点了解代际“居住观点”，将开始非洲遗产的殖民主义时代。