美洲ICOMOS圣安東尼奧宣言1996

THEDECLARATIONOFSANANTONIO圣安東尼奧宣言（）We,thepresidents,delegatesandmembersoftheICOMOSNationalCommitteesoftheAmericas,metinSanAntonio,Texas,UnitedStatesofAmerica,fromthe27thtothe30thofMarch,1996,attheInterAmericanSymposiumonAuthenticityintheConservationandManagementoftheCulturalHeritagetodiscussthemeaningofauthenticityinpreservationintheAmericas.WedidsoinresponsetothecallissuedbytheSecretaryGeneralofICOMOSforregionalparticipationintheinternationaldebateonthesubject.我們，ICOMOS美洲國家委員會(huì)的主席、代表和成員，于1996年3月27日至30日相聚在美國得克薩斯州圣安東尼奧“文化遺產(chǎn)保護(hù)與管理中的原真性跨美研討會(huì)”上，討論美洲遺產(chǎn)保護(hù)中原真性的含義。此舉是為了響應(yīng)ICOMOS秘書長發(fā)出的地區(qū)參與該主題國際討論的號(hào)召。A.BACKGROUND背景Forthepasttwelvemonths,membersoftheICOMOSNationalCommitteesoftheAmericashavestudied,readanddiscussedthedocumentsproducedin1994bythemeetingsofspecialistsonauthenticityinBergen,Norway,andNara,Japan,aswellasotherpertinentdocuments.過去12個(gè)月來，ICOMOS美洲國家委員會(huì)的成員研究、閱讀和討論了1994年挪威卑爾根和日本奈良關(guān)于原真性的專家會(huì)議制訂的文件以及其它相關(guān)文件。InpreparationfortheassemblyinSanAntonio,eachNationalCommitteepreparedandsubmittedaNationalPositionPaperthatsummarizedtheresultsofitsownnationalorregionalfindings.在籌備圣安東尼奧會(huì)議期間，每一個(gè)國家委員會(huì)預(yù)備并提交了一份總結(jié)了各自國家或地區(qū)研究成果的《國家意見書》。B.CONSIDERATIONSANDANALYSIS思考和分析Havingdiscussedthenature,definition,proofs,andmanagementofauthenticityinrelationtothearchitectural,urban,archaeologicalandculturallandscapeheritageoftheAmericasinanassemblythatwasopentomembersofalltheICOMOSNationalCommitteesoftheAmericasandtopreservationorganizationsfromtheregions,weissuethefollowingsummaryofourfindingsandrecommendations:這次會(huì)議對(duì)所有ICOMOS美洲國家委員會(huì)成員和來自各地區(qū)的保護(hù)機(jī)構(gòu)開放，討論了與美洲建筑遺產(chǎn)、城市遺產(chǎn)、考古遺產(chǎn)和文化景觀遺產(chǎn)相關(guān)的原真性的性質(zhì)、定義、證據(jù)和管理?，F(xiàn)將有關(guān)研究結(jié)果和建議的總結(jié)發(fā)布如下：1.AUTHENTICITYANDIDENTITY原真性和身份

Theauthenticityofourculturalheritageisdirectlyrelatedtoourculturalidentity.我們文化遺產(chǎn)的原真性與我們的文化身份直接相關(guān)。TheculturesandtheheritageoftheAmericasaredistinctfromthoseofothercontinentsbecauseoftheiruniquedevelopmentandinfluences.美洲的文化和遺產(chǎn)因其獨(dú)特的發(fā)展和影響力而與其它各洲不同。Ourlanguages,oursocietalstructures,oureconomicmeans,andourspiritualbeliefsvarywithinourcontinent,andyet,therearestrongcommonthreadsthatunifytheAmericas.我們的語言、社會(huì)結(jié)構(gòu)、經(jīng)濟(jì)手段和精神信仰在美洲內(nèi)部變化多樣，但是也存在著聯(lián)合起全美洲的強(qiáng)有力的共同維系。Amongtheseisourautochthonousheritage,whichhasnotbeenentirelydestroyedinspiteoftheviolenceoftheConquestEraandapersistentprocessofacculturation;theheritagefromtheEuropeancolonizersandtheAfricanslaverythattogetherhavehelpedbuildournations;andfinally,themorerecentcontributionofEuropeanandAsianimmigrantswhocamesearchingforadreamoffreedomandhelpedtoconsolidateit.這中間，有我們的本土遺產(chǎn)，盡管有過征服時(shí)代的猛烈沖擊和持續(xù)的文化適應(yīng)的過程，它們還沒有完全被破壞；有一起幫助建立我們國家的歐洲殖民者和非洲奴隸的遺產(chǎn)；最后，有來此尋找自由夢(mèng)想并幫助鞏固了我們國家的歐洲和亞洲移民的更近的貢獻(xiàn)。Allthesegroupshavecontributedtotherichandsyncreticpluriculturalismthatmakesupourdynamiccontinentalidentity.所有這些群體已為組成我們充滿活力的美洲身份貢獻(xiàn)了豐富和融合的多元文化主義。Becauseculturalidentityisatthecoreofcommunityandnationallife,itisthefoundationofourculturalheritageanditsconservation.由于文化身份是社區(qū)和國家生命的核心，所以它是我們文化遺產(chǎn)及其保護(hù)的基礎(chǔ)。WithintheculturaldiversityoftheAmericas,groupswithseparateidentitiesco-existinthesamespaceandtimeandattimesacrossspaceandtime,sharingculturalmanifestations,butoftenassigningdifferentvaluestothem.在美洲的文化多樣性中，具有不同身份的群體共存于同一時(shí)空中，有時(shí)也跨越時(shí)空共存，分享著多種文化表現(xiàn)形式，但是常常賦予這些表現(xiàn)形式以不同的價(jià)值觀。NonationintheAmericashasasinglenationalidentity;ourdiversitymakesupthesumofournationalidentities.沒有一個(gè)美洲國家只有單一的國家身份，我們的多樣性促成了我們國家身份的總和。Theauthenticityofourculturalresourcesliesintheidentification,evaluationandinterpretationoftheirtruevaluesasperceivedbyourancestorsinthepastandbyourselvesnowasanevolvinganddiversecommunity.文化資源的原真性存在于對(duì)資源真正價(jià)值的辨識(shí)、評(píng)價(jià)和展示中。這些價(jià)值作為一個(gè)正在演進(jìn)的、多樣化的共同體，過去被我們的祖先認(rèn)識(shí)到，現(xiàn)在被我們認(rèn)識(shí)到。Assuch,theAmericasmustrecognizethevaluesofthemajoritiesandtheminoritieswithoutimposingahierarchicalpredominanceofanyonecultureanditsvaluesoverthoseofothers.因此，美洲必須承認(rèn)多數(shù)人以及少數(shù)人的價(jià)值觀，而非強(qiáng)行區(qū)分等級(jí)優(yōu)勢(shì)，使任何一種文化及其價(jià)值觀優(yōu)于其它文化及其價(jià)值觀。Thecomprehensiveculturalvalueofourheritagecanbeunderstoodonlythroughanobjectivestudyofhistory,thematerialelementsinherentinthetangibleheritage,andadeepunderstandingoftheintangibletraditionsassociatedwiththetangiblepatrimony.遺產(chǎn)的綜合文化價(jià)值僅能通過對(duì)歷史的客觀研究，對(duì)物質(zhì)遺產(chǎn)固有的實(shí)物要素和對(duì)與物質(zhì)遺產(chǎn)相關(guān)的非物質(zhì)傳統(tǒng)的深入理解而被認(rèn)知。Whentakingintoaccountthevalueofheritagesitesasrelatedtoculturalidentity,theAmericasfacetheglobalproblemofculturalhomogenization,whichtendstodiluteanderaselocalvaluesinfavorofthosethatarebeingadvanceduniversally,oftenasstereotypedillusionswithcommercialends.Thisweakenstheroleofheritagesites.當(dāng)考慮與文化身份相關(guān)的遺產(chǎn)地價(jià)值時(shí)，美洲面臨著文化同質(zhì)化的全球性問題。它趨于淡化或抹煞當(dāng)?shù)氐膬r(jià)值觀，而贊同那些被普遍推廣的、通常視為具有商業(yè)目的的單調(diào)手法，這削弱了遺產(chǎn)地的作用。Whileweaccepttheimportanceoftraditionalvaluesasaninstrumentinethnicandnationalidentity,werejecttheirusetopromoteexacerbatednationalismandotherconflictingattitudesthatwouldleadourcontinentawayfrommutualrespectandapermanentpeace.雖然我們接受傳統(tǒng)價(jià)值觀作為民族和國家身份手段的重要性，但我們拒絕使用它們來助長激增的民族主義，和導(dǎo)致美洲遠(yuǎn)離相互尊重和持久和平的其它相矛盾的態(tài)度。2.AUTHENTICITYANDHISTORY原真性和歷史

Anunderstandingofthehistoryandsignificanceofasiteovertimearecrucialelementsintheidentificationofitsauthenticity.對(duì)遺產(chǎn)地過去的歷史和價(jià)值的理解是原真性識(shí)別的關(guān)鍵性要素。Theunderstandingoftheauthenticityofaheritagesitedependsonacomprehensiveassessmentofthesignificanceofthesitebythosewhoareassociatedwithitorwhoclaimitaspartoftheirhistory.對(duì)遺產(chǎn)地原真性的理解，取決于一些人對(duì)遺產(chǎn)地價(jià)值的綜合評(píng)估。這些人或與遺產(chǎn)地有關(guān)聯(lián)，或自稱遺產(chǎn)地是其歷史的一部分。Forthisreason,itisimportanttounderstandtheoriginsandevolutionofthesiteaswellasthevaluesassociatedwithit.出于這種原因，理解遺產(chǎn)地的起源和發(fā)展以及與遺產(chǎn)地相關(guān)的價(jià)值很重要。Variationsinthemeaningandvaluesofasitemayattimesbeinconflict,andwhilethatconflictneedstobemediated,itmay,infact,enrichthevalueoftheheritagesitebybeingthepointofconvergenceofthevaluesofvariousgroups.遺產(chǎn)地含義和價(jià)值的變化有時(shí)處于沖突之中，盡管這種沖突需要被調(diào)解，但是通過不同群體的價(jià)值觀的融合點(diǎn)，這些變化事實(shí)上可以豐富遺產(chǎn)地的價(jià)值。Thehistoryofasiteshouldnotbemanipulatedtoenhancethedominantvaluesofcertaingroupsoverthoseofothers.不應(yīng)把遺產(chǎn)地的歷史處理成增進(jìn)特定群體的強(qiáng)勢(shì)價(jià)值觀超越其它群體的價(jià)值觀。3.AUTHENTICITYANDMATERIALS原真性和材料

Thematerialfabricofaculturalsitecanbeaprincipalcomponentofitsauthenticity.文化遺產(chǎn)地的物質(zhì)構(gòu)造可成為其原真性的首要組分。AsemphasizedinArticle9oftheVeniceCharter,thepresenceofancientandoriginalelementsispartofthebasicnatureofaheritagesite.正如《威尼斯憲章》第9條所強(qiáng)調(diào)的，古代和原初要素的存在是遺產(chǎn)地基本性質(zhì)的一部分。TheCharteralsoindicatesthatthematerialelementsofourtangibleculturalheritagearebearersofimportantinformationaboutourpastandouridentity.《憲章》也指出，物質(zhì)文化遺產(chǎn)的實(shí)物要素是有關(guān)我們過去和身份重要信息的傳承者。Thosemessagesincludeinformationaboutasite'soriginalcreationaswellasthelayeredmessagesthatresultedfromtheinteractionbetweentheresourceandnewanddiverseculturalcircumstances.這些資料包括遺產(chǎn)地原初創(chuàng)建的信息，以及產(chǎn)生于資源和新的多樣文化環(huán)境之間交互反應(yīng)出來的分層資料。Forthesereasons,thosematerialsandtheirsettingneedtobeidentified,evaluatedandprotected.因?yàn)檫@些原因，這些材料及其環(huán)境需要被辨識(shí)、評(píng)估和保護(hù)。Inthecaseofculturallandscapes,theimportanceofmaterialfabricmustbeweighedalongwiththeimmaterialdistinctivecharacterandcomponentsofthesite.至于文化景觀，物質(zhì)構(gòu)造的重要性必須根據(jù)遺產(chǎn)地獨(dú)特的非物質(zhì)特征和組分進(jìn)行權(quán)衡。Overtime,heritagesiteshavecometopossessatestimonialvalue--whichmaybeaesthetic,historicorotherwise--thatisreadilyevidenttomostofsociety.隨著時(shí)間流逝，遺產(chǎn)地已逐漸具有一種可驗(yàn)證的價(jià)值——可能是美學(xué)的，歷史的或其它的——該價(jià)值對(duì)于社會(huì)大多數(shù)人是顯而易見的。Inadditiontothetestimonialvalue,therearelessevidentdocumentaryvaluesthatrequireanunderstandingofthehistoricfabricinordertoidentifytheirmeaningandtheirmessage.除了可驗(yàn)證的價(jià)值，少數(shù)明顯經(jīng)文獻(xiàn)記錄的價(jià)值要求了解歷史構(gòu)造以確認(rèn)構(gòu)造的含義和資料。Sincethedocumentaryvaluerespondstoevolvingquestionsposedbythecommunityovertime,itisimportantthatthematerialevidence,definedintermsofdesign,materials,manufacture,location,andcontextbepreservedinordertoretainitsabilitytocontinuetomanifestandconveythoseconcealedvaluestopresentandfuturegenerations.由于文獻(xiàn)記錄的價(jià)值反映著社區(qū)隨時(shí)間流逝而出現(xiàn)的演變問題，所以，為了保留向當(dāng)代人和后代人繼續(xù)證明和傳達(dá)那些已被掩蓋的價(jià)值的能力，保存根據(jù)設(shè)計(jì)、材料、制造、位置和環(huán)境所確定的實(shí)物證據(jù)很重要。ThedegreetowhichdocumentedmissingelementsarereplacedaspartofrestorationtreatmentsvarieswithintheAmericasinaccordancetotheculturalcharacteristicsofeachcountry.在美洲，經(jīng)文獻(xiàn)記錄的正在消失的要素被部分的修復(fù)處理所替代的程度，將隨各國的文化特點(diǎn)而變化。Somenationalpoliciesindicatethatwhatislostcanonlybepartofourmemoryandnotofourheritage.一些國家的政策表明，已消失的內(nèi)容僅能作為我們記憶而非遺產(chǎn)的一部分。Elsewhere,policiesencouragethereplacementoffullydocumentedelementsinfacsimileforminordertore-establishthesite'sfullsignificance.此外，為了重建遺產(chǎn)地的完整價(jià)值，一些政策鼓勵(lì)以復(fù)制方式對(duì)有著充分文獻(xiàn)記錄的要素進(jìn)行復(fù)位。Nevertheless,weemphasizethatonlythehistoricfabricisauthentic,andinterpretationsachievedthroughrestorationarenot;theycanonlyauthenticallyrepresentthemeaningofasiteasunderstoodinagivenmoment.盡管如此，我們?nèi)匀粡?qiáng)調(diào)，只有歷史構(gòu)造是原真的，通過修復(fù)實(shí)現(xiàn)的展示則不是；展示只能原真地表現(xiàn)在特定時(shí)刻所理解的遺產(chǎn)地的含義。Furthermore,weuniversallyrejecttherelianceonconjectureorhypothesesforrestoration.而且，我們普遍抵制依靠臆造或假想進(jìn)行修復(fù)。Apartfromtheabove,thereareimportantsectorsofourpatrimonythatarebuiltofperishablematerialsthatrequireperiodicreplacementinaccordancewithtraditionalcraftstoensurecontinueduse.除了以上內(nèi)容，我們的遺產(chǎn)中有一些重要的部分由易朽材料建造，需要根據(jù)傳統(tǒng)工藝定期更換以確保繼續(xù)使用。Similarly,thereareheritagesitesbuiltofdurablematerialsbutthataresubjecttodamagecausedbyperiodicnaturalcatastrophes,suchasearthquakes,floodsandhurricanes.同樣，還有一些由耐用材料建造的遺產(chǎn)地，且經(jīng)受著周期性自然災(zāi)害引起的破壞，如地震、洪水和颶風(fēng)。Inthesecases,wealsoassertthevalidityofusingtraditionaltechniquesfortheirrepair,especiallywhenthosetechniquesarestillinuseintheregion,orwhenmoresophisticatedapproacheswouldbeeconomicallyprohibitive.在此情況下，我們也維護(hù)使用傳統(tǒng)技術(shù)進(jìn)行維修的恰當(dāng)性，尤其是這些技術(shù)還在當(dāng)?shù)厥褂茫蛘咴诟鼜?fù)雜的方法可能受到經(jīng)濟(jì)上的制約時(shí)。Werecognizethatincertaintypesofheritagesites,suchasculturallandscapes,theconservationofoverallcharacterandtraditions,suchaspatterns,formsandspiritualvalue,maybemoreimportantthantheconservationofthephysicalfeaturesofthesite,andassuch,maytakeprecedence.我們認(rèn)識(shí)到，在特定的遺產(chǎn)地類型中，例如文化景觀，保護(hù)遺產(chǎn)地的全面特征和傳統(tǒng)，例如格局、形式和精神價(jià)值，會(huì)比保護(hù)其實(shí)體特征更重要，所以應(yīng)采取優(yōu)先保護(hù)。Therefore,authenticityisaconceptmuchlargerthatmaterialintegrityandthetwoconceptsmustnotbeassumedtobeequivalentorconsubstantial.因此，原真性是一個(gè)比物質(zhì)完整性大得多的概念，這兩個(gè)概念絕不能被假定成是同等的或同體的。4.AUTHENTICITYANDSOCIALVALUE原真性和社會(huì)價(jià)值

Beyondthematerialevidence,heritagesitescancarryadeepspiritualmessagethatsustainscommunallife,linkingittotheancestralpast.除實(shí)物證據(jù)外，遺產(chǎn)地能夠承載深層的、維持著公共生命的精神信息，這一信息聯(lián)系著祖先的過去。Thisspiritualmeaningismanifestedthroughcustomsandtraditionssuchassettlementpatterns,landusepractices,andreligiousbeliefs.這種精神含義經(jīng)由習(xí)俗和傳統(tǒng)被顯示，例如聚落格局、土地利用實(shí)踐和宗教信仰。Theroleoftheseintangiblesisaninherentpartoftheculturalheritage,andassuch,theirlinktothemeaningofthetangibleelementsofthesitesmustbecarefullyidentified,evaluated,protectedandinterpreted.這些非物質(zhì)內(nèi)容發(fā)揮的作用是文化遺產(chǎn)的一個(gè)固有部分，因此，必須認(rèn)真辨識(shí)、評(píng)價(jià)、保護(hù)和展示它們與遺產(chǎn)地物質(zhì)要素含義的聯(lián)系。Thegoalofpreservingmemoryanditsculturalmanifestationsmustbeapproachedbyaimingtoenrichhumanspirituality,beyondthematerialaspect.保存記憶及其文化表現(xiàn)形式的目標(biāo)，必須以豐富人類的精神性內(nèi)容為目的來實(shí)現(xiàn)，它超越了物質(zhì)層面。Historicresearchandsurveysofthephysicalfabricarenotenoughtoidentifythefullsignificanceofaheritagesite,sinceonlytheconcernedcommunitiesthathaveastakeinthesitecancontributetotheunderstandingandexpressionofthedeepervaluesofthesiteasananchortotheirculturalidentity.對(duì)實(shí)體構(gòu)造的歷史研究和調(diào)查不足以辨識(shí)遺產(chǎn)地的全部意義，因?yàn)椋鳛檫z產(chǎn)地文化身份的依靠，只有利益相關(guān)社區(qū)能對(duì)這種深層價(jià)值的理解和表達(dá)做出貢獻(xiàn)。Inculturallandscapes,includingurbanareas,theprocessofidentifyingandprotectingsocialvalueiscomplexbecausesomanyseparateinterestgroupsmaybeinvolved.包括城市地區(qū)在內(nèi)的文化景觀中，辨識(shí)和保護(hù)社會(huì)價(jià)值的過程很復(fù)雜，因?yàn)楸姸嗖煌睦嫒后w可能被涉及進(jìn)來。Insomecases,thissituationisfurthercomplicatedbecausethetraditionalindigenousgroupsthatonceprotectedanddevelopedthesitesarenowadoptingnewandattimesconflictingvaluesthatspringfromthemarketeconomy,andfromtheirdesireformoresocialandeconomicintegrationinthenationallife.某些情況下，形勢(shì)會(huì)進(jìn)一步復(fù)雜，因?yàn)樵?jīng)保護(hù)和發(fā)展了遺產(chǎn)地的傳統(tǒng)原住民群體現(xiàn)正接受新的、且有時(shí)沖突的價(jià)值觀，這些價(jià)值觀源自市場經(jīng)濟(jì)，源自他們?cè)趪疑钪蝎@得更多社會(huì)和經(jīng)濟(jì)一體化的愿望。Werecognizethatsustainabledevelopmentmaybeanecessityforthosewhoinhabitculturallandscapes,andthataprocessformediationmustbedevelopedtoaddressthedynamicnatureofthesesitessothatallvaluesmaybeproperlytakenintoaccount.我們認(rèn)識(shí)到，可持續(xù)發(fā)展對(duì)于那些居住在文化景觀中的人們或許是必需的；為了所有的價(jià)值觀能被適當(dāng)考慮，必須形成一個(gè)調(diào)解程序以確定這些遺產(chǎn)地的動(dòng)態(tài)性質(zhì)。Wealsorecognizethatinsomecases,theremaybeahierarchyofvaluesthatisrelatedtothestakeofsomegroupsinasite.我們也認(rèn)識(shí)到，某些情況下，需要一個(gè)與遺產(chǎn)地若干群體利益相關(guān)的價(jià)值觀分級(jí)。5.AUTHENTICITYINDYNAMICANDSTATICSITES活態(tài)遺產(chǎn)地和靜態(tài)遺產(chǎn)地中的原真性

TheheritageoftheAmericasincludesdynamicculturalsitesthatcontinuetobeactivelyusedbysociety,aswellasstaticsitessuchasarchaeologicalsitesnolongerusedbythedescendantsoftheirbuilders.Thesetwotypesofsiteshavedifferingnatures;andtheirconservationneeds,thedeterminationoftheirauthenticity,andtheirinterpretationvaryaccordingtotheircharacter.美洲遺產(chǎn)包括繼續(xù)被社會(huì)積極使用的活態(tài)文化遺產(chǎn)地和靜態(tài)遺產(chǎn)地，后者如不再由建造者的后代所使用的考古遺址。這兩類遺產(chǎn)地具有不同的性質(zhì)，它們的保護(hù)需求、原真性的確定和展示也視其特征而變化。Dynamicculturalsites,suchashistoriccitiesandlandscapes,maybeconsideredtobetheproductofmanyauthorsoveralongperiodoftimewhoseprocessofcreationoftencontinuestoday.Thisconstantadaptationtohumanneedcanactivelycontributetomaintainingthecontinuumamongthepast,presentandfuturelifeofourcommunities.Throughthemourtraditionsaremaintainedastheyevolvetorespondtotheneedsofsociety.Thisevolutionisnormalandformsanintrinsicpartofourheritage.Somephysicalchangesassociatedwithmaintainingthetraditionalpatternsofcommunaluseoftheheritagesitedonotnecessarilydiminishit'ssignificanceandmayactuallyenhanceit.Therefore,suchmaterialchangesmaybeacceptableaspartofon-goingevolution.活態(tài)文化遺產(chǎn)地，例如歷史城鎮(zhèn)和景觀，可被視為眾多作者歷時(shí)已久的產(chǎn)物，其創(chuàng)建過程通常今天也在繼續(xù)。對(duì)人們而言，這種不間斷的適應(yīng)性改變可為維持我們社會(huì)過去、今天和未來生活的連續(xù)性做出積極貢獻(xiàn)。我們的傳統(tǒng)通過它們得以維持，如同它們?yōu)閼?yīng)對(duì)社會(huì)需求而進(jìn)化。這一進(jìn)化是正常的，它形成了我們遺產(chǎn)的一個(gè)內(nèi)在部分。與維持遺產(chǎn)地公共用途的傳統(tǒng)模式相關(guān)的一些實(shí)體改變，并不必然地減少遺產(chǎn)地的價(jià)值，實(shí)際上還可增強(qiáng)其價(jià)值。因此，這些實(shí)物改變作為持續(xù)演變的一部分，是可被接受的。Staticculturalsitesincludethosevaluedastheconcludedworkofasingleauthororgroupofauthorsandwhoseoriginalorearlymessagehasnotbeentransformed.靜態(tài)文化遺產(chǎn)地包括那些被評(píng)價(jià)成由單一作者或創(chuàng)作者群體進(jìn)行的，原初或早期信息未被改造的結(jié)論性作品。Theyareappreciatedfortheiraestheticvalue,orfortheirsignificanceincommemoratingpersonsandeventsimportantinthehistoryofthecommunity,thenation,ortheworld.它們因?yàn)槊缹W(xué)價(jià)值或者社區(qū)、民族或世界歷史上重要的紀(jì)念性人物和事件的意義被欣賞。Inthesesites,whichareoftenrecognizedasmonumentalstructures,thephysicalfabricrequiresthehighestlevelofconservationinordertolimitalterationstotheircharacter.在這些經(jīng)常被認(rèn)定為紀(jì)念性建筑物的遺產(chǎn)地中，為了限制變更遺產(chǎn)地特征，需要對(duì)實(shí)體構(gòu)造進(jìn)行最高級(jí)別的保護(hù)。Anothertypeofsitethatmaybestaticisthearchaeologicalsitewhoseactivecommunalandsocialpurposehavefadedorevenceased.另一類靜態(tài)遺產(chǎn)地是考古遺址，其充滿活力的公共與社會(huì)用途已經(jīng)減退，甚至終止。Foravarietyofreasons,thedescendantsoftheoriginalcreatorsandtraditionalinhabitantshavelosttheirdirectlinktothephysicalfabricofthesite,therebyalsoweakeningtheirabilitytoperceiveandinterpretthesite'smeaningandvalue.因?yàn)楦鞣N原因，原初創(chuàng)建者的后裔和傳統(tǒng)居民已經(jīng)失去了與遺產(chǎn)地實(shí)體構(gòu)造的直接聯(lián)系，因此也削弱了他們感知和展示遺產(chǎn)地含義和價(jià)值的能力。Becausethepre-EuropeanculturesoftheAmericaslackedwriting,themostdirectlinktothatpastliesinthematerialevidenceofthearchaeologicalsites,withtheaddedcomplicationthattheinformationthattheyofferisincompleteandattimesrandom.因?yàn)槊乐薜那皻W洲文化缺乏著述，所以，與過去最直接的聯(lián)系存在于考古遺址的實(shí)物證據(jù)中，而且?guī)в幸蜻z址提供信息的不完整和偶爾的隨意性所增加的復(fù)雜內(nèi)容。Theauthenticityofarchaeologicalsitesisnon-renewable.Itresidesinitsmaterialelementsandtheircontext,thatis,therelationshipofthestructuresandobjectsamongthemselvesandwiththephysicalsurroundings.考古遺址的原真性是不可更新的。原真性存在于實(shí)物要素及其環(huán)境中，即結(jié)構(gòu)和部件自身的關(guān)系以及它們與客觀環(huán)境的關(guān)系中。Authenticitycanbedestroyedwhenthecontextofthesiteisnotproperlydocumented,whenlayersareeliminatedtoreachdeeperones,whentotalexcavationisundertakenandwhenthefindingsarenotrigorouslyandbroadlydisseminated.當(dāng)遺址環(huán)境未進(jìn)行恰當(dāng)?shù)匚募涗?，?dāng)除去覆蓋層以到達(dá)更深層位，當(dāng)進(jìn)行了全部發(fā)掘且發(fā)掘成果未被嚴(yán)格、廣泛地傳播時(shí)，原真性會(huì)被破壞。Forthesereasons,witnessesoftheoriginalstratigraphymustbemaintainedsothatfuturegenerationsmayanalyzethemwithmoresophisticatedtechniquesthanthoseinexistencetoday.出于這些原因，必須維持原始地層的直擊證據(jù)，以使未來者可利用比今天現(xiàn)有更尖端的技術(shù)分析它們。Onlythroughstudy,publicationandresearchofthephysicalevidencecanthesesitesandtheirobjectsonceagainmanifesttheirvaluesandre-establishtheirlinkstoourpresentculturalidentity.只有通過對(duì)實(shí)體證據(jù)的學(xué)習(xí)、出版和研究，這些遺址及其部件才能再一次表現(xiàn)出它們的價(jià)值，并且重建與我們現(xiàn)在文化身份的關(guān)系。However,theinterpretationofthesitescanauthenticallyreflectonlyfluctuatinginterestsandvalues,andinitself,interpretationisnotinherentlyauthentic,onlyhonestandobjective.然而，對(duì)遺址的展示只能原真地反映波動(dòng)中的利益和價(jià)值，從本質(zhì)上說，展示不是內(nèi)在原真的，它只是忠實(shí)、客觀的。Forthesereasons,theintactnessofthephysicalevidenceinitsentiretydemandsthemostthoroughdocumentation,protectionandconservationsothatobjectivityofinterpretationmayrespondtonewinformationderivedfromthatfabric.由于這些原因，為了展示的客觀性可以對(duì)應(yīng)來自于構(gòu)造的新信息，實(shí)體證據(jù)的無缺性完全要求最完備的文件記錄和最徹底的保護(hù)（protectionandconservation）。Regardlessofthetypeofsite,contemporarytreatmentsmustrescuethecharacterofallculturalresourceswithouttransformingtheiressenceandbalance.Newelementsmustbeharmoniouswiththecharacterofthewhole.不管遺址的類型，當(dāng)代的處理必須確保所有文化資源的特征安全，且不改變文化資源的本質(zhì)和平衡。新要素必須協(xié)調(diào)于整體要素的特征。6.AUTHENTICITYANDSTEWARDSHIP原真性和管理服務(wù)權(quán)

TheheritageoftheAmericasischaracterizedbyveryheterogeneouspatternsofownershipandstewardship.美洲遺產(chǎn)具有極為不同的所有權(quán)和管理服務(wù)權(quán)模式特征。Whilemanysitesareproperlyprotectedbytheirstewards,attimessomesitesareunderthejurisdictionoflocalauthoritiesthatlacktheabilitytodetermineproperlythecomprehensivevalueofthesitesortheappropriatetreatmentsfortheirconservation.雖然許多遺產(chǎn)地得到了管理服務(wù)者的恰當(dāng)保護(hù)，但仍有一些遺產(chǎn)地常常身處缺乏恰當(dāng)決定遺產(chǎn)綜合價(jià)值或處理遺產(chǎn)保護(hù)能力的地方政府的管理中。Othertimes,theoriginalinhabitantswhocreatedandcaredforaculturalsitehavebeenreplacedbynewpopulationsthathavelittleornoculturalaffinityforthesiteandplacelittleornovalueinit,leadingtoitsabandonmentanddecay.Thissituationurgentlydemandsthatthepropernationalandlocalauthoritiesandthepresentowners,stewardsandinhabitantsbemadefullyawareofthevaluethatothermajorityandminoritysectorsofthepopulationmayhaveforthesite.此外，創(chuàng)建和照看文化遺產(chǎn)地的原住民已經(jīng)被新人口所替代，這些人與遺產(chǎn)地少有或沒有密切的文化關(guān)系，也很少或不賦予遺產(chǎn)地以價(jià)值，從而使遺產(chǎn)地趨于廢棄和衰落。這種情形迫切需要向適當(dāng)?shù)膰液偷胤秸?，以及現(xiàn)在的所有者、管理服務(wù)者和居民充分灌輸遺產(chǎn)地價(jià)值的意識(shí)，這些意識(shí)是當(dāng)?shù)厝丝谥械钠渌饕后w和小型群體（majorityandminoritysectors）已具備的。Boththecommunitiesandtheconstitutedauthoritiesmustbeprovidedthemeansforthecorrectknowledgeandevaluationoftheheritage,itsprotectionandconservation,andthepromotionofitsartisticandspiritualenjoyment,aswellasitseducationaluse.必須給社區(qū)和法定機(jī)構(gòu)提供手段以正確認(rèn)識(shí)和評(píng)估遺產(chǎn)及其保護(hù)（protectionandconservation），促進(jìn)遺產(chǎn)在藝術(shù)和精神享受及其教育上的用途。7.AUTHENTICITYANDECONOMICS原真性和經(jīng)濟(jì)

Theauthenticityofheritagesitesliesintrinsicallyintheirphysicalfabric,andextrinsicallyonthevaluesassignedtothembythosecommunitieswhohaveastakeinthem.遺產(chǎn)地的原真性內(nèi)在地賦存于其實(shí)體構(gòu)造中，外在地賦存于遺產(chǎn)地利益相關(guān)社區(qū)賦予它們的價(jià)值中。Touristsconstituteoneofthosegroupsthatvaluesthesiteandhasaninterestinitsmeaningandconservation.旅游者構(gòu)成了評(píng)價(jià)遺產(chǎn)地的若干群體中的一員，并對(duì)遺產(chǎn)地的含義和保護(hù)富有興趣。Sinceculturaltourismisoftenasubstantialsourceofrevenueforlocalandnationaleconomies,itsdevelopmentisacceptable,asoriginallyformulatedintheNormsofQuito.由于文化旅游對(duì)于當(dāng)?shù)睾蛧医?jīng)濟(jì)而言常常是一種巨大的稅收來源，所以，文化旅游的發(fā)展是可接受的，正如《基多準(zhǔn)則》（NormsofQuito）最初所表述的那樣。Nevertheless,thelimitedvaluesthattouristsmayplaceonasiteandtheeconomicconcernsfortourismrevenuecannotbeallowedtobetheoverridingcriterioninasite'sconservationandinterpretation.然而，不能允許旅游者對(duì)遺產(chǎn)地狹隘的價(jià)值觀和對(duì)旅游收入的經(jīng)濟(jì)關(guān)注凌駕于遺產(chǎn)地保護(hù)和展示的標(biāo)準(zhǔn)之上。Thisisespeciallytruewhentheauthenticityoffabricanditscontext,andofthesite'sbroadervaluesandmessagearealtered,diminished,orthreatened.當(dāng)構(gòu)造及其環(huán)境的原真性和遺產(chǎn)地更廣泛的價(jià)值和信息原真性被改變、減少或受到威脅時(shí)，這一點(diǎn)尤為真實(shí)。IntheAmericas,theauthenticityofmanyarchaeologicalsiteshasbeencompromisedthroughreconstructions.Inspiteoftheireducationalvalue,reconstructionsaimedtopromotetourismreducetheauthenticityofsuchsitesbyinvolvingnewhands,newmaterialsandnewcriteria,andbyalteringtheappearanceofthesite.在美洲，許多考古遺址的原真性已向重建讓步。盡管它們有教育價(jià)值，但是通過引入新手段、新材料、新標(biāo)準(zhǔn)和改變遺產(chǎn)地外貌，以推動(dòng)旅游為目標(biāo)的重建仍減少了這些遺產(chǎn)地的原真性。Furthermore,withintheframeworkofeconomicdevelopment,theproblemofpermanentlypoorpopulationsremainsacriticalfactorintheurbancoresofmanyhistoriccitiesoftheAmericas.此外，在經(jīng)濟(jì)發(fā)展的框架內(nèi)，持久貧困的人口在許多美洲歷史城市的市中心保留了一個(gè)至關(guān)重要的因素。Bringingaboutanawarenessoftheculturalvalueoftheurbanheritageonthepartofthesepoorsectorscannotbeachievedwithoutacomprehensiveapproachtosolvetheirmarkedmaterialandsocialmarginality.如果不通過綜合途徑解決貧困人口顯著的物質(zhì)和社會(huì)邊緣化問題，那么就不可能使他們具備城市遺產(chǎn)的文化價(jià)值意識(shí)。C.RECOMMENDATIONS建議Givenalloftheaboveconsiderations,wethePresidentsoftheICOMOSNationalCommitteesoftheAmericasherebyofferfordiscussionattheGeneralAssemblyinSofiathefollowinggeneralrecommendationsaswellasthespecificdiscussiongrouprecommendationsthatemergedfromtheextensivediscussionsheldinSanAntoniobytheparticipantsintheInterAmericanSymposiumonAuthenticityintheConservationandManagementoftheCulturalHeritage.鑒于所有上述思考，我們，ICOMOS美洲國家委員會(huì)的主席，為了在索非亞召開的會(huì)員大會(huì)的討論，提出以下一般性建議，以及用于小組專題討論的建議。這些建議經(jīng)與會(huì)者廣泛討論，形成于圣安東尼奧召開的“文化遺產(chǎn)保護(hù)與管理中的原真性跨美研討會(huì)”。Furthermore,werecognizeandcommendtheNaraDocumentasavaluableinstrumentfordiscussion,butfinditincompleteand,therefore,endorsetheappendedcommentariesontheNaraDocumentbasedontheneedswehaveidentifiedrelatingtotheheritageoftheAmericas:此外，作為一個(gè)有價(jià)值的討論依據(jù)，我們承認(rèn)和推薦《奈良文件》，但發(fā)現(xiàn)它并不完整。因此，我們辨識(shí)了與美洲遺產(chǎn)有關(guān)的需要，并基于此簽署了附后的《奈良文件》評(píng)注：1.GENERALRECOMMENDATIONS:一般性建議：a.ThatourappreciationbeconveyedtothemembersofUS/ICOMOS,totheGettyConservationInstituteandtheSanAntonioConservationSocietyfororganizingandsponsoringtheInterAmericanSymposiumonAuthenticity,andthattheauthoritiesoftheCityofSanAntonio,Texas,berecognizedfortheirhospitalityduringourmeetingandfortheiraccomplishmentsinpreservingtheheritageofthisbeautifulhistoriccity.我們要對(duì)組織和主辦“跨美原真性會(huì)議”的ICOMOS美國委員會(huì)成員、蓋蒂保護(hù)所和圣安東尼奧保護(hù)學(xué)會(huì)表示感謝。得克薩斯州圣安東尼奧市政當(dāng)局在會(huì)議期間的盛情和對(duì)這個(gè)美麗的歷史城市遺產(chǎn)的保護(hù)成就也得到了認(rèn)可。b.Thataprocessbeestablishedthatwillhelptodefineandprotectauthenticityinthemateriallegaciesofourdiverseculturalheritage,andthatwillleadtotherecognitionofabroadrangeofsignificantresourcesthroughthecomprehensiveandspecificevaluationofculturalvalue,theadministrativecontext,andthehistoryofthesite.應(yīng)建立一個(gè)程序，幫助確定和保護(hù)多樣化的文化遺產(chǎn)中物質(zhì)遺產(chǎn)的原真性，并且通過對(duì)文化價(jià)值、行政管理環(huán)境和遺產(chǎn)地歷史的綜合、專門評(píng)估，引導(dǎo)認(rèn)識(shí)廣大范圍內(nèi)的重要資源。TheBurraCharteranditsoperationalguidelinesmayserveasamodelforthisprocess.《巴拉憲章》及其操作指南可作為該程序的一個(gè)模式發(fā)揮作用。Suchaprocessshouldincludemanagementmechanismsthatwillensuretheinvolvementofallconcernedgroups.該程序應(yīng)包括管理機(jī)制，這一機(jī)制確保所有相關(guān)群體的參與。Individualexpertsrepresentativeofabroadrangeofdisciplinesandinterests,allrelevantgroupsintheprocessandotherinterestedoraffectedpartiesmustbeincludedinthemanagementprocessofdeterminationofsignificanceandtreatmentsinaheritagesite.代表著廣泛學(xué)科和興趣點(diǎn)的專家個(gè)人、程序中的所有相關(guān)群體和其他感興趣和受影響的派別，必須包括在遺產(chǎn)地價(jià)值的決定和如何對(duì)待其價(jià)值的管理過程中。c.Thatfurtherconsiderationbegiventotheproofsofauthenticitysothatindicatorsmaybeidentifiedforsuchadeterminationinawaythatallsignificantvaluesinthesitemaybesetforth.Thefollowingaresomeexamplesofindicators:應(yīng)更多地考慮原真性證據(jù)，以便為了上述決定而確認(rèn)若干指標(biāo)，某種程度上這些指標(biāo)可能提出了遺產(chǎn)地的全部重要價(jià)值。以下例舉若干指標(biāo)：i.Reflectionofthetruevalue.Thatis,whethertheresourceremainsintheconditionofitscreationandreflectsallitssignificanthistory.真實(shí)價(jià)值的反映。即，資源是否保存在其創(chuàng)建的條件中，是否反映了其全部的重要?dú)v史。ii.Integrity.Thatis,whetherthesiteisfragmented;howmuchismissing,andwhataretherecentadditions.完整性。即，遺產(chǎn)地是否遭分割，是怎樣缺失的，最近有什么新增物。iii.Context.Thatis,whetherthecontextand/ortheenvironmentcorrespondtotheoriginalorotherperiodsofsignificance;andwhethertheyenhanceordiminishthesignificance.背景。即，背景和/或環(huán)境是否對(duì)應(yīng)于原初的或其它時(shí)期的意義，它們是否增強(qiáng)或削弱了這種意義。iv.Identity.Thatis,whetherthelocalpopulationidentifythemselveswiththesite,andwhoseidentitythesitereflects.身份。即，當(dāng)?shù)鼐用袷欠裼眠z產(chǎn)地辨識(shí)自己的身份，遺產(chǎn)地反映了誰的身份。v.Useandfunction.Thatis,thetraditionalpatternsofusethathavecharacterizedthesite.利用和功能。即，已賦予了遺產(chǎn)以特征的傳統(tǒng)使用模式。d.Thatgiventhecomprehensivenatureoftheculturalheritage,theexistingprinciplescontainedinallpertinentchartersanddeclarationsbeconsolidatedaspartofthedevelopmentofacomprehensiveapproachandguidelinetothepracticeofheritageconservation.TheseshouldincludetheVeniceCharter,the1965UNESCOArchaeologicalGuidelines,theBurraCharter,theDeclarationofOaxaca,theFlorenceCharter,theWashingtonCharter,theNaraDocument,theCharterofBrasilia,thisDeclarationofSanAntonio,etc.鑒于文化遺產(chǎn)的綜合性質(zhì)，包含在所有相關(guān)憲章和宣言中的現(xiàn)有原則，應(yīng)當(dāng)整合為開發(fā)遺產(chǎn)保護(hù)實(shí)踐的指南和綜合途徑的一部分。這些憲章和宣言應(yīng)包括《威尼斯憲章》，1965年《UNESCO考古指南》、《巴拉憲章》（theBurraCharter）、《瓦哈卡宣言》（theDeclarationofOaxaca）、《佛羅倫薩憲章》、《華盛頓憲章》、《奈良文件》、《巴西利亞憲章》，和該《圣安東尼奧宣言》等。2.RECOMMENDATIONSOFTHEARCHITECTUREANDURBANISMGROUP建筑和城市化組的建議a.Thatproperrecognitionbegiventothevaluesinherentintheculturaldiversityofourhistoricurbancenters.應(yīng)給予歷史城市中心文化多樣性中內(nèi)在的價(jià)值觀以適當(dāng)承認(rèn)。b.Thatprogramsbeestablishedtodevelopagreaterawarenessamongthemanyculturalgroupsoftheirmultiplicityofvalues.應(yīng)建立使具有多樣化價(jià)值觀的眾多文化群體形成更強(qiáng)意識(shí)的程序。c.Thatthroughadditionalawarenessandeducationalprograms,governmentalauthoritiesandstewardshipgroupsbemadeawareoftheroleofsocialandculturalvaluesinprotectingtheauthenticityofbuildingsandsites.通過這些新增的意識(shí)和教育程序，政府當(dāng)局和管理服務(wù)權(quán)群體應(yīng)意識(shí)到建筑物和遺產(chǎn)地的原真性保護(hù)在社會(huì)和文化價(jià)值上的作用。d.Thatflexibleandopenprocessesforconsultationandmediationbeinstitutedatthelocallevelinordertoidentifycommunalvaluesandotheraspectsofculturalsignificanceinhistoricurbandistricts.為了辨認(rèn)歷史城市街區(qū)文化意義的公共價(jià)值及其它方面，應(yīng)在地方一級(jí)制定靈活、開放的咨詢和調(diào)解程序。e.Sincehistoricurbandistrictsandtownsareatypeofculturallandscape,thatmanyoftherecommendat