THESIS

Stakeholders' Perceptions of The Authenticity and Sacredness of World Cultural Heritage Sites : A Study on The Borobudur and Prambanan Temples, Indonesia

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The aim of this research is to identify and analyse how supply-side stakeholders define and evaluate the authenticity and sacredness of the world curtural heritage sites (WCHS) with religious significance. It also reveals stakeholders’ opinions concerningwhat changes/improvements could be made to the management of these sites to support the sustainability of the temples, particularly with regard to authenticity and sacredness.
The Borobudur and Prambanan temples, both WCHS located in java, Indonesia, area the subjects of inquiry in this research. The observed sites do not belong to the religion to which the majority of the population is affiliated. This is a qualitative research incorporating semi-structured in-depth interviews and participant observation on Buddhist and hindu annual religious ceremonies conducted at both temples, The seventy seven key participants were selected using purposive sampling and the snow ball technique. They are classified inti five groups of stakeholders, namely representatives of the government, Management, Local Communities, Advocate Intermediaries, and Tour Operators. Content analysis was conducted to analyse the data.
Regardless of its application across multi-disciplines including tourism, the meaning of authenticity, particularly object authenticity, has been debatable. Reisinger and Stainer (2006) argued that it had ontological problems in its early conception. However, other scholars suggested that this terminilogy should be open for discussion, and understanding the concept from many different perspectives is recommended. This present research confirms the relevance of object authenticity especially related to the archaeological requirements of the temples. However , this object authenticity is not detached from the cronstruvisit paradigm; a negotiable model is preferable in order to accommodate past and present contexts.
The working definition of authenticity is derived from the operational guidelines for the implementation of the world heritage convention (UNESCO, 2008). Authenticity of cultural heritage sites is the truthful and credible values attributed to heritage (2008). Due to cultural diversity, it is recommended in the world heritage convention that heritage properties’ authenticity “must be consideredand judged within the cultural context to which they belong” (UNESCO, 2008, p. 104)
There are four reasons to justify this research. Fristly, there is a need to understand different meanings of authenticity according to competing voices in a particular social context. Secondly, there is a need to examine now notions of authenticity are contested and the relevance of authenticity in cultural tourism in the developing country context. The third justification for this research is based on the perspective of authenticity valuation, particularly object authenticity. The last reason is a lack of research in WCHS in the developing country context, particularly in Indonesia.
This research postulates that object authenticity in terms of genuineness and realness is still significant in the religious sites presentation context and it covers not only tangible aspects but also the intangible ones, such as workmanship or philosophical value. Authenticity is the key factor of sustainability; the tangible and intangible heritage/source of knowledge; the basis for market positioning /attraction; an archaeological requirement; for preventing misleading practices; and is the source of tour guide narration. It was revealed that religious/spiritual and cultural heritage attachments are important sources of intangible authenticity that safeguard the authenticity and sacredness of the related religious sites.
Research findings confirm that authenticity is socially constructed and the role of power or authority, and the changes of the sites’ context influence temple status. The social construction or influence on the nature of authenticity occurs on the back-stage as well as front-stage region. Within the supply side stakeholder it self, the authenticity is negotiated or constructed. One’s beliefs, sincerity to safeguard the past authenticity, were proven to balance the rapid development and sustaining ideal past conditions which constitute an authentic presentation of the Borobudur and Prambanan temples.
Sacredness definitions inductively derived from the supply-side stakeholders who participated in this research are as follows: 1) spirituality; 2) holiness; 3) rites and rituals; 4) emotional attachment and empathy; 5) mysticism, myth and metaphysicism; 6) philosophical values; and 7) non-ordinary physical structure and atmosphere. The compromise approach postulated in this present research is the applicability of temporary sacredness which accommodates devotees’ requirements and actions to meet their religious sacredness.
As world heritage with religious, the contralised management approach with central government as the main policy maker proved it could guarantee the multifunctionality of both temples. Partnering the management role, which is responsible for generating income or marketing, with the archaeological institute which is responsible for the preservation and conservation, as well as international assistance from the world heritage centre – UNESCO – could help the sustainability of both WCHS. However, dissemination of WCHS knowledge, including the authenticity assues, as well as developing a positive code of conduct of visitors, is expected to support a more effective program in sustaining the WCHS.

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Availability

TS0019

TS 930.1 WID s

Perpustakaan Balai Konservasi Borobudur

Available

Detail Information

Series Title

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Call Number

TS 930.1 WID s

Publisher

Australia : The University of Queensland., 2012

Collation

xviii, 250 hlm; 30 cm

Language

English

ISBN/ISSN

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Classification

TS 930.1 WID s

Content Type

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Media Type

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Carrier Type

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Edition

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Subject(s)

Arkeologi

Specific Detail Info

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Statement of Responsibility

Yulia Arisnani Widyaningsih

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