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I I A S N E W S L E T T E R # 4 7 S p r i n g 0 0 8
I n F o c u s : C u l t u r a l H e r i t a g e
Natural and man-made disasters draw an immediate response from humanitarian organisations around the world. They provide invaluable
service meeting the immediate physical needs for the victims and survivors. But an important element is often missing from humanitarian
efforts and policy: help restoring the objects that help people know who they are. The Prince Claus Fund for Culture and Development
established the Cultural Emergency Response program because it believes culture, too, is a basic need.
‘Culture is a basic need’
The Prince Claus Fund’s Special Program: Cultural Emergency Response
Ginger da Silva and Iwana Chronis
I
n the spring of 2003, the bombing and invasion of Iraq unleashed a
wave of lawlessness that led to the looting of the National Museum in
Baghdad. Thousands of priceless artefacts were stolen or destroyed. A
year later, in December of 2004, an earthquake in the Indian Ocean trig-
gered a tsunami that killed hundreds of thousands of people and devas-
tated coastal areas from Indonesia to East Africa. Whatever the source of
a catastrophe - floods, wars, earthquakes or other - the impact on people
is profound and usually long term. Many humanitarian organisations are
quick to come to the aid of victims and survivors, but their emphasis
is on the immediate needs for food, water, shelter and health care. The
Prince Claus Fund for Culture and Development maintains that these are
important, but not enough. The Fund believes that culture, too, is a basic
need and essential for people’s recovery, a fact that should be recognised
internationally in policies on humanitarian relief.
Culture defines and reflects who people are. It is both creative expression
and social interaction. Although over time, the remnants of daily cultural
activities may disappear, the art and architecture that form a people’s cul-
tural heritage live on and become the pillars of their identity. They form
the sources of hope and pride and the foundation on which people can
reconstruct their lives.
‘First aid’ for cultural heritage
The images of looting of the National Museum in Baghdad were the cata-
lyst that set the Prince Claus Fund in motion. When the River Arno burst
its banks in 1966, thousands of volunteers and organisations from Italy,
Europe and around the world came to the rescue of the museums, librar-
ies and churches of Florence. In contrast, half a century later, there was
no infrastructure that could help Iraq undo the damage. This sparked the
Fund to establish the Cultural Emergency Response program (CER) in
2003. Its first action was to help reconstruct the library of the University of
Baghdad. In 2004, the library was reopened and students could resume
their studies.
CER’s mandate is to provide ‘first aid’ globally for cultural heritage that has
been damaged or destroyed by man-made or natural disasters. Although
there are a number of international organisations concerned with the pro-
tection of cultural heritage, CER was the first that was empowered to work
swiftly for its rescue. CER’s ‘first aid’ comes in the form of initial financial
support in order to implement basic repairs, help stabilise the situation
and prevent further damage. The financial support is relatively modest – a
maximum of €35,000 – but comes quickly and is an amount designed to
carry out the necessary work to protect the object involved from further
degradation. CER’s prompt action is intended not only to save priceless
heritage, but also to focus public and political attention on its importance
and to create space, after the initial shock of disaster, to assess what fur-
ther action needs to be taken. If additional funds are required, CER will
help its contract partners to find other sources.
How it works
Iwana Chronis, the CER program coordinator, spends her days scanning
the world for disasters, following the news, checking websites, receiving
tips from concerned contacts. For instance, if a quick check of the UN Dis-
aster Net reveals an earthquake, Iwana immediately contacts CER’s net-
work in the region, calling and e-mailing local or regional heritage organi-
sations, architects, journalists or others who know the area. The process
moves quickly, and within a week she makes contact with someone who
knows in detail about the disaster and can provide information about the
institutions, the buildings or objects that constitute cultural heritage in
the area.
Iwana’s challenge as coordinator of CER has several elements: to get good
and accurate information about the situation and to find a responsible
contract partner for the emergency work that needs doing. A basic prin-
ciple of CER’s approach is respect for local knowledge and for commu-
nity needs. Therefore, CER acts as a facilitator-collaborator rather than an
implementer-independent actor.
Once contact is made with someone who knows about the affected herit-
age, the CER coordinator works together with the local contact to try to
build a proposal for action. The project proposal is submitted for sec-
ond opinions to external advisors, people in the region the Prince Claus
Fund has worked with and who will have relevant knowledge. If there are
questions, Iwana gets back to the contact person and together they seek
answers until they feel the proposal is strong enough to present to the CER
Steering committee. The committee of six is committed to responding to
a request within 48 hours, but their response often raises more questions
requiring additional information. Once a proposal is finally approved by
the committee, a contract is drawn up and the work can begin. The time
frame is short. The contract must be signed within six months of a dis-
aster. The work must be carried out by local organisations and must be
completed within a year of the contract signing.
CER’s work in Indonesia
Indonesia is an interesting illustration both of CER’s principles and CER’s
work. When an earthquake followed by a tsunami struck the Indian Ocean
in December 2004, Banda Aceh was the city closest to the earthquake’s
epicentre. The regional capital was massively affected. Several mosques
in Banda Aceh miraculously survived the water’s onslaught. They were left
standing in the middle of the devastated landscape, and some - including
the Baiturrahman and the Ulee Lheue mosques - were virtually untouched,
a fact that many local people interpreted as divine intervention. In the
weeks following the tsunami, these mosques not only offered a space
for prayer and community activities, they also provided a symbol of hope
and consolation for tsunami survivors. The importance of these surviv-
ing mosques illustrates how symbols of culture can have a therapeutic or
healing function for people recovering from a catastrophe.
Indonesia in general has a high awareness of its cultural past and an
impressive network of heritage organisations. But in the immediate wake
of the disaster it was difficult to find a representative of a cultural heritage
group in Banda Aceh. So CER commissioned two journalists who were in
the area to go scouting for potential projects. They identified a manuscript
library and a music studio that held significant meaning for the commu-
nity. The library was reconstructed and the music studio refurbished. CER
also contributed to the rebuilding of an earthquake-proof museum depot
for the Heritage Museum on the island of Nias.
In May 2006 another earthquake struck the city of Yogyakarta causing
extensive damage and the loss of many lives. It also affected much of
the city’s most beautiful and historical architecture, including a number
of World Heritage Sites. CER worked closely with several local heritage
organisations to identify damaged cultural heritage that needed CER’s
support. The Imogiri neighbourhood - which was close to the earthquake’s
epicentre - had been particularly badly affected. For centuries, Imogiri
has been Yogyakarta’s batik district, and a great many of its inhabitants
depend on this industry for their livelihood. But the earthquake brought
this to a standstill. CER provided immediate support for the rebuilding of
a batik centre with workplaces, a temporary museum and a flea market
along with batik-training workshops. The reconstruction made it possible
for Imogiri residents to resume their batik activities. It not only contrib-
uted to the preservation of their cultural heritage, but also to their social
and economic recovery.
In March 2007, the Indonesian archipelago was again hit by an earth-
quake, this time affecting the province of West Sumatra. It was not rec-
ognised as a national disaster by the central government, a fact that had
major implications for the level of emergency relief that the government
provided. CER offered immediate support for the restoration of the Rao-
Rao mosque in the Tanah Datar regency of West Sumatra. It was built in
the early 20th century in a unique architectural style that represents the
region’s four ethnic communities. The earthquake shifted the roof from
its supporting walls and further tremors could have caused the mosque’s
collapse.
CER contacted a local heritage organisation, which approached the
mosque’s management. With the backing of the Rao-Rao community, a
request was submitted for CER’s support to stabilise the roof and the sup-
porting walls so that the community could resume its religious activities
without fear that the building would collapse. The contract partner was the
committee that managed the mosque, a group of mainly elderly villagers.
They assumed responsibility for the restoration activities, while an archi-
tect, who was an active member of the local heritage association, served
as a liaison between the committee and CER.
Of course CER’s work is not limited to Indonesia. In Sri Lanka, when the
southern port town of Galle was hard hit by the 2004 tsunami, CER action
helped a maritime archaeological institute resume its work quickly. Also in
2004, the roof of a Greek Orthodox church in Nablus, Palestine that had
been badly affected by bombing was restored. Following an earthquake
that devastated the city of Bam in southern Iran, CER intervened to sal-
vage and restore an important archive. Work is nearly completed in Herat,
Afghanistan on the restoration of a mosque and a synagogue, both badly
damaged by flooding and lack of maintenance. The list continues.
An open definition
CER defines cultural heritage as something tangible. This could include
museums, archives, libraries, monuments, artefact collections, or doc-
uments. The definition is flexible and not limited to the past. For CER,
material heritage may be historical or contemporary, formal or informal.
Whether something is eligible for CER support depends greatly on the
extent of the cultural value that the disaster-stricken community places
on the damaged object.
CER believes that an emphasis on rescuing cultural heritage not only
demonstrates respect and concern for culture; it also brings hope and
consolation to disaster-affected communities, and expresses solidarity
with their plight. In addition, the community’s role in the identification
and implementation of the project works to restore self-respect, a feeling
Yu Aw synagogue Herat, Afghanistan before the reconstruction.
Copyright Aga Khan Trust for Culture
Yu Aw synagogue Herat, Afghanistan during the reconstruction. Copyright Aga
Khan Trust for Culture.