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It argues that the socio-material perspective dissolves rigid heritage distinctions between tangible and intangible, and between built and natural environments. 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It also challenges the tangible-versus-intangible distinction used in heritage assessment.","Answer",{"name":65,"@type":60,"acceptedAnswer":66},"How does the paper’s socio-material perspective change the way heritage is understood?",{"text":67,"@type":63},"It treats tangible and intangible heritage as interdependent, inseparable “constitutive entanglements” of everyday life. This approach also undermines assumptions that built environment heritage aligns mainly with European or Western societies.",{"name":69,"@type":60,"acceptedAnswer":70},"What does the paper identify as key factors behind the listing process?",{"text":71,"@type":63},"It highlights Traditional Owners’ active agency and learning to work within national and international heritage frameworks. 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It is signi¿cant¿rstly for the Gunditjmara people as a culmination of regaining control over their traditional lands and international recognition of their unbroken connection with the land extending back tens of thousands of years. It undermines a longstanding distinction made in heritage assessment between tangible (material) and intangible (immaterial) categories by instead seeing these as interdependent and ‘constitutive entanglements’ of everyday life. The corresponding distinction too often made between the built and the natural environment has resulted in a disproportionate acceptance that associates built environment heritage with European or Western societies and identi¿es natural environmental heritage with Indigenous landscapes. Introducing a socio-material perspective where these formerly separate categories are seen as interdependent enables a new mode of understanding cultural connection to the land that is potentially transforming.  \nFinally, it is signi¿cant as an exemplar of Indigenous led heritage work that brings together political struggle and advocacy, history work, and  \n34 Tony Brown  \nin the process creates new knowledge.  \nKeywords: BudjBim, indigenous knowledge, Eumeralla wars, world heritage register  \nIntroduction  \nUNESCO’s decision in 2019 to give World Heritage listing to the Budj Bim cultural landscape in Victoria was of historic importance becoming WKH ¿UVW ,QGLJHQRXV $XVWUDOLDQ ODQGVFDSH WR EH JD]HWWHG VROHO\\ IRU its cultural values. Other more famous listings such as Uluru-Kata Tjuta (registered in 1987) and Kakadu National Parks (registered in three stages in 1981, 1987 and 1992), had previously been listed for a combination of natural and cultural values (Smith C, Jackson & Ralph 2019)  \n,WV OLVWLQJ LV VLJQL¿FDQW EHFDXVH LW DFNQRZOHGJHG WKH VSHFL¿F WKRXVDQGV􀀐 years old history of Indigenous practices in that land, but also because it ZDV D EUHDNWKURXJK LQ UHFRJQLVLQJ µFXOWXUDO ODQGVFDSHV¶ DV D VLJQL¿FDQW criterion for Indigenous living heritage. Recognition undermined the usefulness of the divide between ‘tangible’ and ‘intangible’ categories in examining and understanding Indigenous heritage.1 which has historically led to an under-recognition of Indigenous culture and practice. In addition, the listing culminated decades of systematic and VXVWDLQHG HIIRUW E\\ WKH *XQGLWMPDUD 7UDGLWLRQDO 2ZQHUV􀀏 ZKLFK ¿UVW began with the struggle to regain ownership of their lands.  \nBudj Bim falls within the country of the Gunditjmara Traditional Owners and the 59 clans ofthe nation. gundij means ‘belonging to’ and refers to the whole of the environment including nature and culture, and material and spiritual components (Commonwealth of Australia 2017, XVIII) .  \nThe account that follows addresses four areas. Firstly, it describes %XGM %LP DQG LWV KLVWRULF KHULWDJH VLJQL¿FDQFH􀀑 ,W RXWOLQHV WKH GLIIHUHQW elements of tangible and intangible heritage and culture that include  \n1 A caveat is needed here. This paper relies entirely on secondary sources, and my assessment and interpretation of accounts and documents. As a non-Indigenous man I am‘external’ to Indigenous experience, heritage and knowledge. Therefore, what follows is not drawn from personal knowledge or contact.  \nRecognising the Budj Bim cultural landscape as World Heritage: 35 How a socia-material approach bridged the tangible-intangible heritage gap  \nthe material-pre-colonial engineering and settlement, eel harvesting and weaving; and the intangible – Indigenous knowledge, practices and traditions. This informs a discussion of the usefulness of the distinction made between tangible and intangible","cbCaitfidXCZTcqR","https://ap.wps.com/l/cbCaitfidXCZTcqR","pdf",106094,"English","# Introduction\n## Socio-material approach and heritage categories\n## Budj Bim and Gunditjmara Traditional Owners\n## What is Budj Bim?","[{\"question\":\"Why is the Budj Bim cultural landscape significant in the World Heritage context?\",\"answer\":\"It is significant for the Gunditjmara as the culmination of regaining control over traditional lands and for international recognition of their unbroken connection to the land. It also challenges the tangible-versus-intangible distinction used in heritage assessment.\"},{\"question\":\"How does the paper’s socio-material perspective change the way heritage is understood?\",\"answer\":\"It treats tangible and intangible heritage as interdependent, inseparable “constitutive entanglements” of everyday life. This approach also undermines assumptions that built environment heritage aligns mainly with European or Western societies.\"},{\"question\":\"What does the paper identify as key factors behind the listing process?\",\"answer\":\"It highlights Traditional Owners’ active agency and learning to work within national and international heritage frameworks. The paper emphasizes understanding criteria, meeting documentation requirements, and recruiting heritage experts for collaboration while retaining strategic direction.\"}]","Recognising the Budj Bim cultural landscape as World Heritage - How a socio-material approach bridged the tangible-intangible heritage gap | PDF",1792078640]