Analysis Paper #9 — Greenfield, Chapters 7 and 8, The Return of Cultural Treasures,
In Jeanette Greenfield’s book, The Return of Cultural Treasures, Chapters Seven and Eight expand on the subject of cultural heritage objects from different angles. These angles keep unfolding the labyrinth layers surrounding this topic. Within these layers, awareness keeps being raised on the amount of damage, whether intended or unintended, and the never-ending issues they cause. One could argue that the return of cultural heritage objects straddles moral, legal, and cultural verticals. These chapters could be viewed as summations of these different verticals. Greenfield adds value to the continued discussion and analysis on the subject of the when, why, and how surrounding the return of cultural treasures within these two chapters.
Chapter Seven raises a new term around cultural treasures — ‘spiritual genocide.’ This term used by Dr. Manfred Lehmann, chairman of the US Manuscripts Committee, presents the philosophical question that if Hebrew manuscripts are held or owned by non-Jewish entities, does this affect Jewish culture’s vibrancy? This reviewer will classify the term ‘spiritual genocide’ as a moral issue. An example used by Greenfield to expand on the ramifications of this term was the Vatican ownership of Hebrew Manuscripts. For example, the Vatican Hebrew Manuscripts bring to light a complicated history of the Catholic religion and its interaction with the followers of the Jewish faith within Europe. Greenfield provides a historical overview of the Hebrew Manuscripts held by the Vatican, how the Jewish community interprets this ownership, and various examples of medieval and renaissance kingdoms (e.g., King Louis IX of France in 1244 or Poland in 1757) burning or destroying Hebrew manuscripts. The concept of the Hebrew manuscripts mirrors the Icelandic manuscripts where the written documents are intertwined into the cultural heritage of a society or a religion. Chapter Seven challenges the reader on religious documents and cultural treasures, raising awareness to enhance the discussion and analysis from a moral perspective.
Chapter Eight details the progress made by non-governmental organizations (NGOs) to increase the possibility of reunifying cultural treasures to their countries of origin. This progress requires the active participation of all countries in this goal. Greenfield’s deep regulatory overview raises an interesting question for the reader. What came first — the legal framework or a cultural shift — to initiate the process of repatriating cultural treasures to their country of origin? The evidence suggests the rise of UNESCO in the early 1970s began a cultural mindset shift on cultural treasures leading to the country’s adoption of legal frameworks to support that shift. Within this chapter, the legal structures showcase the when, why, and how cultural treasures might reunify to their countries of origin continues.
A potentially unpopular question stemming from Greenfield’s Chapters Seven and Eight, including Greenfield’s book title — The Return of Cultural Treasures — does a final solution exist? Any discussion on whether a final solution should exist exceeds the scope of these chapter reviews and the abilities and experiences of this reviewer. However, challenging the status quo with a question should not be limited to the experts. Should there be a point in time where the issues surrounding the return of cultural heritage objects be closed? These two chapters do not answer this question directly nor raise it, yet they further the importance of this question. At what point do the furtherance of a country’s culture, moral strength, and foundation rest on the return of its historical physical objects? Another sensitive and potentially unpopular question on whether the constant attention on historical malfeasance on cultural treasures arrests a society from apologizing and learning from past mistakes and focusing on a future.
