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Measuring social media activities of Dutch museums.

In this paper we discuss the general approach and choices we made in developing a prototype of a social media monitor. The main goal of the museum monitor is to offer museum professionals and researchers better insight in the effects of their own social media usage and compare this with other actors in the cultural heritage sector. It gives researchers the opportunity to consider communication within the sector as whole. In the research project “Museum Compass” we have developed a prototype of a social media monitor, which contains data of current and historic online activities on Facebook, Twitter, YouTube, Foursquare and Flickr of all registered Dutch museums. We discuss – mostly in a practical sense – our approach for developing the monitor and give a few examples as a result of its usage.

Interpreting the emotions of visitors: A study of visitor comment books at the Grutas Park Museum, Lithuania

This paper is about Grūtas, a Lithuanian park museum near Druskininkai featuring recovered Soviet-era artifacts. This study fills the gap in literature on people's emotions and reactions dealing with an unwanted past, and an undesirable heritage. Visits to sites associated with occupation, death and suffering are considered emotionally laden. Data were collected from visitor comment books employing a qualitative content analysis as well as quantitative data analysis techniques such as word frequency and semantic network analysis. Few studies empirically investigated visitor emotions to “unwanted” heritage sites. This research provides insights into the interpretive complex by discussing the content of visitor comment books. Three hundred and seventy-nine visitor comments from Lithuanians to the Grūtas park museum were examined. Results reveal that visitors experience both negative and positive emotions after visiting the site, such as unpleasantness, discomfort, surprise, admiration and delight. This is the first study to examine visitor's emotions and reactions to the Grūtas park museum, a site related to difficult heritage.

Lastig verleden : een pleidooi voor de flexibele aanpak van duister erfgoed [difficult past: a plea for a flexible approach of dark heritage]

Social Media Metrics for the Cultural Heritage Sector

The online presence of organizations is long gone from being just a web page. Social media have enabled easy and inexpensive interaction between millions of individuals and communities. This has not gone unnoticed by cultural heritage institutes. The question is what all these social media activities bring. Even if an institute knows what it tries to achieve online, the metrics often consist of confusing accumulation of statistics, across several systems and reveal little about online user behaviour, engagement and satisfaction. In the research project Museum Compass a prototype of a social media monitor is developed, which will contain data of current and historic online activities on Facebook, Twitter, YouTube, Foursquare and Flickr of all registered Dutch museums. The first version of this monitor has been developed, and we believe that this is a good moment to discuss – mostly in a practical sense – our general approach and preliminary results.

A framework for stakeholders’ involvement in digital productions for cultural heritage tourism.

This paper proposes a new framework for the production and development of immersive and playful technologies in cultural heritage in which different stakeholders such as users and local communities are involved early on in the product development chain. We believe that an early stage of co-creation in the design process produces a clear understanding of what users struggle with, facilitates the creation of community ownership and helps in better defining the design challenge at hand. We show that adopting such a framework has several direct and indirect benefits, including a deeper sense of site and product ownership as direct benefits to the individual, and the creation and growth of tangential economies to the community.

The destruction of Buddhas: dissonant heritage, religious or political iconoclasm?

This article attempts to explore the main impulses that might have led to the destruction of Buddha statues by Taliban in the Bamiyan Valley of Afghanistan. Drawing on existing literature, and anecdotal evidence, this article suggests that the main impulses that have led to destruction are rather linked to the overall political context of that time (i.e., political iconoclasm) rather than to pure Islamic iconoclasm or an explicit condition of disharmony in heritage (i.e., dissonant heritage). First, the Taliban did not consider the statues as "their" cultural heritage. The act of destruction, therefore, cannot be subscribed to the Afghan cultural dynamics but rather to the political-religious ideology imported by Taliban from outside of the country. Secondly, it seemed that Mullah Omar was viewing the statues as a revenue source at the beginning and as a political bargain chip at the end. In both circumstances, religion seems not to have played the main role. Lastly, the destruction seems a political iconoclasm-that is, a political exploitation, if not a direct political act. The Taliban and especially their external allies were very well aware of the consequences of the act of destruction. It seems implausible to suggest that there were no religion and/or culture in play when ordering the destruction of the statues. The latter is the least what this article aims for. However, to conclude that the destruction was solely triggered by theological and cultural factors might also be improbable. The author does not, in any way, attempt to rationalize the act of destruction, let alone justify the barbaric act.