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.
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.
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