accomplishes the purpose of being varied and critical in concepts, approaches, and issues, it partly fails to counterbalance the Western perspective that could be arguably still dominates the heritage studies discipline. Of a total of 39 authors, only 5 have a non-Western background. This disparity not only shows (a repetition of) a Western-oriented tendency, but also conflicts with the editors’ aim to exposing their readers “to the light of theoretical debate from wider social sciences and from wherever these insights emerged” (15). Throughout the volume, awareness is certainly raised about post-colonial and post-Western perspectives; yet, this does not fully compensate for the lack of geographical, cultural, and intellectual diversity that heritage studies are often criticized for – and as such undermines in some sense the critical in critical heritage studies that the editors advocate for in the introduction. Still, despite this concern, The Palgrave Handbook of Contemporary Heritage Research offers a significant contribution to the literature, one that will – and should – appeal to a wide audience within the social sciences and humanities, including students, lecturers, researchers, and professionals in heritage studies and related domains.

中文翻译：

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死亡遗产：情感、记忆和实践的风景

虽然在概念、方法和问题上实现了多样化和批判性的目的，但它在一定程度上未能平衡可能仍然主导遗产研究学科的西方观点。在总共 39 位作者中，只有 5 位具有非西方背景。这种差异不仅显示（重复）西方导向的趋势，而且与编辑的目标相冲突，即让他们的读者“接触来自更广泛的社会科学以及这些见解出现的任何地方的理论辩论”（15）。在整本书中，肯定会提高人们对后殖民和后西方观点的认识；然而，这并不能完全弥补地理、文化、遗产研究经常受到批评的知识多样性和知识多样性——因此在某种意义上削弱了编辑在引言中提倡的批判遗产研究的批判性。尽管如此，尽管存在这种担忧，《帕尔格雷夫当代遗产研究手册》还是对文献做出了重大贡献，它将——也应该——吸引社会科学和人文学科的广大读者，包括学生、讲师、研究人员和专业人士。遗产研究和相关领域。