By Nicky Rademeyer
Heritage is a deceptively simple idea. It can regarded as those practices and traditions that are passed on from parents to children, but it also has to do with what has been passed on from the family, community and places where people have been raised. For example, heritage can include a family’s professional history, religious affiliation, or cultural traditions.
Yet heritage also includes that which is part of the national consciousness. A person who was born in South Africa, for instance, has both a national South African heritage, as well as a more personal and private one. Such a person might also be considered to have an African heritage, because he or she was born on the African continent.
Clearly then, there are different types of heritage. A country’s natural heritage is its beautiful environment and natural resources, like gold and water. Areas that are very special and where animals or plants are in danger of extinction — like the St Lucia Wetlands and uKhahlamba Drakensberg Parks in KwaZulu Natal – become World Heritage Sites, because they are considered to be so unique that they are internationally respected and protected against harm.
Cultural heritage may include natural resources or land formations, but also encompasses those things that are symbollic of the creativity and livelihoods of a group of people. For instance, it could include special monuments, buildings, sculptures, paintings, cave dwellings, or anything else deemed important because of its historical, artistic or scientific value.
Buildings can also be considered as part of cultural heritage because of their particular architecture, where they are built, or what they are used for. Therefore, Robben Island, the Cradle of Humankind at the Sterkfontein caves, Swartkrans and Kromdraai in Gauteng, the uKhahlamba Drakensberg Park and the ancient city of Mapungubwe in Limpopo are all examples of South African cultural heritage.
Given this, when people talk about South African heritage, they may be referring to anything from famous stretches of coastline in Kwazulu-Natal to shweshwe fabric or Bunny Chows. Therefore, heritage is also something quite personal, and changes from person to person.
Philosophically, heritage can be seen as a living dialogue between past, present, and future — tapestry woven from memory, meaning, and identity. It is not simply the passive inheritance of traditions or artefacts, but an active process of interpretation and renewal. Heritage invites us to question whose stories are preserved and whose are forgotten, prompting reflection on the values and truths that shape collective memory. In this sense, heritage is both a source of continuity and a site of contestation, where competing narratives vie for recognition and legitimacy.
From a philosophical perspective, heritage challenges us to confront the tension between preservation and progress. While it offers a sense of belonging and rootedness, it also demands critical engagement with the complexities and contradictions embedded in history. By acknowledging the plurality of experiences and perspectives within heritage, we foster a more inclusive narrative — one that honours diversity while recognising the shared humanity that binds us across generations.
Philosophers on heritage
Numerous philosophers have explored the concept of heritage, each offering a distinct perspective on its significance and challenges. Some summaries follow:
- Edward Said: In his work on cultural memory and postcolonial identity, Said examined how heritage is often constructed through selective narratives that privilege certain histories while marginalising others. He argued that heritage is not a fixed inheritance but an ongoing process of contestation, shaped by power dynamics and collective memory.
- Jacques Derrida: Derrida’s concept of “archive fever” highlights the tension between preservation and forgetting. He suggested that heritage involves both the desire to safeguard the past and the inevitable exclusion of certain voices. For Derrida, heritage is always incomplete, haunted by what is left out or suppressed.
- David Lowenthal: In The Past is a Foreign Country, Lowenthal argued that heritage is not simply about preserving history, but about how societies interpret and use the past to serve present needs. He emphasised that heritage is a selective process, often more concerned with identity and meaning than with factual accuracy.
- Pierre Nora: Nora introduced the notion of “lieux de mémoire” (sites of memory), suggesting that heritage is rooted in specific places, objects, and rituals that embody collective memory. He believed that modern societies create these sites to compensate for the loss of lived tradition, thereby shaping national identity.
- Alois Riegl: Riegl distinguished between “monument value” and “age value” in heritage. He saw heritage as a negotiation between the desire to preserve monuments for their historical significance and the natural process of decay, arguing that every generation reinterprets what is worth preserving.
These perspectives underscore that heritage is not merely a passive inheritance but an active, contested dialogue between memory, identity, and power. They invite us to reflect on whose stories are told, whose are forgotten, and how the past is continually reshaped to serve the present.
This is the narrative: National Heritage should be guided by the current upheld beliefs, commonly accepted values and incontestable truths.
Heritage plays a crucial role in nation-building by fostering a sense of identity, unity, and continuity among the people of a nation. It encompasses the shared values, beliefs, traditions, and historical experiences that bind a community together. Here are some ways in which heritage contributes to nation-building:
- Cultural Identity: Heritage helps in preserving and promoting the unique cultural identity of a nation. It allows people to connect with their roots and understand their place in the world.
- Unity and Cohesion: By celebrating common heritage, nations can foster a sense of unity and cohesion among their citizens. Shared traditions and historical narratives can bridge differences and promote social harmony.
- Education and Awareness: Heritage education can instill a sense of pride and belonging in the younger generation. It helps them appreciate their history and the struggles and achievements of their ancestors.
- Tourism and Economy: Heritage sites and cultural festivals can attract tourists, boosting the economy and creating job opportunities. This economic benefit can further strengthen national pride and investment in heritage preservation.
- International Recognition: A rich heritage can enhance a nation’s image on the global stage. It can lead to international recognition and respect, fostering diplomatic and cultural exchanges.
Yes, the local story is important when it tells us about a specific event that has changed the course of a community. But how does it inform the national agenda of nation-building?
The Boer War was planned thousands of miles away from South Africa even though it was physically fought on South African soil. The struggle against apartheid was not only fought in Colesberg’s Kuyasa Township but in practically all townships across the country. Therefore, we must recognise and celebrate the role played by all communities across colour or racial lines in bringing about the downfall of an evil and divisive system.
The Reformed Church, one of a number of listed heritage sites in Colesberg. The author argues that all churches should be commemorated, even if they have disappeared. Image: Wikipedia.
Selective restoration
The restoration of old monuments is another example. While the guardians of heritage profess a reverence for the past, they also curate which fragments of the past deserve to be revered. This selective reverence can exclude certain stories and perspectives.
Just as the graves of anti-apartheid activists should be cherished, restored and looked after, the monuments and graves of English and Afrikaner fighters should also be maintained and curated by local authorities.
It’s a pity that monuments to fallen KhoiSan resistance fighters have never been erected in the Umsobomvu region, but our graveyards are also monuments to our histories, and should be equally maintained and restored.
Our churches in Kuyasa and Lowryville — and even the remnants of church buildings for apartheid-era congregants in Colesberg — should be restored. Sites should be identified where these places of worship once stood, and some physical depiction should be erected.
Little is known about the history of the local KhoiSan people, from which many Lowryville residents are descended, and this is not enshrined in any physical site. They surely lived in and roamed the agricultural spaces outside town and in the district.
A funded programme should be launched for tracing and preserving Bushman engravings and other remnants of their history, and making these accessible to learners and other members of the public. Local tourism – and the whole town – would benefit.
FEATURED IMAGE: Colesberg in 1899. Photographer unknown. (Public Domain)
Nicky Rademeyer is a former teacher at Umso High School in Colesberg with a special interest in history and heritage.