Perhaps the most challenging heritage management issue since the beginning of the modern conservation movement relates to religious buildings and sites. This paper investigates approaches to the management of religious heritage buildings and sites in Osogbo, a multireligious Nigerian city, through the perspectives of various stakeholders. These stakeholders include the State, and its role in formal legislation and enforcement, the religious authorities as heritage owners and decision-makers, local communities’ understanding of heritage, and expert opinions about the properties. Drawing on physical observations, ethnographic assessment methods and secondary literature, the paper demonstrates how decisions taken by political leaders to construct a secularised national heritage have shaped the community’s cultural heritage perceptions, alienated from religious connotations. This selective use of the past gave heritage owners a free hand in decision-making about conservation, without taking into consideration historic and architectural/artistic values. It has also rendered expert judgment marginal.

There is little known about the architectural conservation policies, mechanisms, and dynamics within the contested boundaries of unrecognised states. This paper redresses this lack of information and discusses the situation in northern Cyprus, an exemplary case of a long-surviving de facto state. Following its secession in 1974, the Turkish Cypriot community assumed responsibility for a substantial portfolio of monuments and heritage structures with complex ethnoreligious legacies. Except for some limited local resources, conservation works have been externally-funded, mainly from Turkey, the United Nations, the United States, and the European Union. This paper explores conservation governance and the diplomatic manoeuvrings of the local and international actors . There are de facto authorities, which keep cultural heritage under their control but cannot safeguard it, and the Greek Cypriot-led Republic of Cyprus, which links the conservation of cultural heritage to resolving the Cyprus problem. As well, there are foreign agents whose growing heritage diplomacies mark their presence in northern Cyprus by providing support for conservation. The analysis reveals an imbroglio with numerous complexities and potential ethical issues and dilemmas. It suggests that heritage conservation in an unrecognised state becomes a tool of soft power for international actors and is linked to wider geo-political tensions.

Cyprus came under British control in 1878. At this time the Western-based orientalist mind-set, which saw ‘Ottoman’ as a synonym for stagnation was at its zenith, and this view was strategically disseminated as the European empires expanded. This also coincided with the evolution of the ethnic-nationalism that facilitated the formation of national heritage constructs. By analysing the case of Cyprus, a place which is entangled with British colonial governance as well as revolutionary Turkey, this paper aims to widen the discussion on the conservation trajectory of the Ottoman built heritage in post-Ottoman environments. Approaches to the restoration, interpretation, and management of Cyprus’s Ottoman buildings between 1878 and 1960 are dissected, assessed and categorized through British-era archival collections. The history of conservation practices is contextualised in changing political and professional perspectives, which reveal the role of Eurocentric paradigms of orientalism and nationalism in managing the perception and treatment processes of Ottoman-built heritage.

Purpose: The purpose of this paper is to examine the current conservation state of colonial-era ecclesiastical buildings in Yorubaland (South-Western Nigeria) and the mechanics of their upkeep. The article also discusses the parameters of formulating a balanced protection-use model for the management of these buildings.Design/methodology/approach: This study adopts a mixed-methods approach, combining participatory observations and documentation, semi-structured interviews and the review of church compendiums. Forty-four church buildings were identified and surveyed, and sixty-one semi-structured interviews were conducted.Findings: A gradual change in how communities value colonial-era churches in contrast to other structures with ecclesiastical legacies has been identified. The challenges and threats to their protection are investigated, revealing a variety of contextual constraints in the current management structure, which prioritizes the expansion of useful space over the conservation of the original fabric, often resulting in extreme modifications. However, there are also opportunities in the current system that could be mobilized to resource a self-sustaining conservation management practice, based on a mutually developed protection-use balance.Originality/value: Heritage policy has not directly addressed the management of ecclesiastical buildings erected during the modern colonial era. This paper is the first in-depth investigation of colonial-era religious structures in the Nigerian context, and one of the few, if not the first, in a former African colonial nation.

Although attempts for formulating sustainable approaches in heritage management have been ongoing since the 1980s, sustainability dimensions in the context of ‘reconstruction’ have remained an unexplored research area. By investigating the case of the ruined Khaz’al Diwan in Kuwait, an architectural heritage site in the United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage (WH) Tentative List, we explore and compare the roles of the ‘cultural continuity’ and ‘environmental protection’ pillars of sustainability in reconstruction planning. By employing rapid ethnographic surveying and case study methods, we first investigate the approach to ‘cultural continuity’ from the State’s stance and through local community perceptions. Albeit with nuances, the surveying revealed a preference for historicist reconstruction. However, the Khaz’al Diwan, like most of the heritage structures in the Gulf region, was originally constructed with coral stone, which is now protected under environmental laws. How feasible is the use of replacement materials in terms of sustainability perspectives that is also acceptable from heritage perspectives? Considering the high cooling loads required in this climatic region, we prioritized the energy performance of the construction materials of the external walls and the roof. Computer simulations based on scenarios testing same-type and replacement construction materials revealed how the latter could be considered as an alternative in a historicist reconstruction. The discussion revolves around the environmental and cultural parameters that are instrumental in reconstruction planning. This ultimately highlights how reconstruction policies must be shaped to redefine the role and scope of material authenticity to accommodate the local environmental and cultural realities in the wider Gulf region and Middle Eastern context.