Who decides what the past deserves?

The early Japanese design principles later embodied in the Ise Shrine: simplicity, joined timber, ritual continuity, and renewal.

The temple is completed. Its later fragmentation makes stewardship, ownership, context, and repatriation central preservation questions.

The shrine’s earliest construction is traditionally dated to this period; its meaning survives through recurring rebuilding.

Hundreds of ancestral Pueblo villages occupy the canyon, where place, continuity, sacred geography, and living stewardship exceed a building-only view.

Built as the royal palace; later destruction and rebuilding turn it into a national argument about cultural survival.

The reconstructed settlement becomes the setting for a living-history program that treats history as action as well as artifact.

Settled in 1633 and made Virginia’s colonial capital in 1699 under a plan governing lots, setbacks, roofs, streets, and civic buildings.

Navajo people begin occupying a canyon that remains both an ancestral place and a living community.

His detailed views of Warsaw later provide evidence for the city’s postwar reconstitution.

A dated early American building used in the chapter’s discussion of preservation language and scope.

Walpole transforms a cottage into an early Gothic Revival house, later restored to interpret both his work and later layers.

Jefferson urges moving the capital from vulnerable Williamsburg; the government relocates to Richmond in 1779.

The chapter identifies it as the nation’s first historical society.

Elgin secures permission from Ottoman authorities to remove sculptures; by 1816 they enter the British Museum, creating a lasting dispute over care and ownership.

The restoration architect argues that a monument may be completed toward an ideal state, even one that never existed at a single moment.

Ruskin treats age, workmanship, wear, and inherited fabric as evidence that restoration can falsify.

Regional historical associations show an expanding nineteenth-century culture of collecting and local memory.

After independence, Greece seeks the sculptures’ return; the 2009 museum supplies a purpose-built setting for their reunification.

The family purchases Jefferson’s estate and protects it until nonprofit stewardship follows.

Irish immigrant brothers begin leasing and buying the War of 1812 site to prevent development.

The phrase casts continental expansion as national progress while treating Native occupation and finite resources as obstacles or afterthoughts.

“The Lamp of Memory” supplies the chapter’s clearest case for age value, restraint, maintenance, and truth in old fabric.

Women organize to save George Washington’s home from residential development.

Her additions become later historic layers considered during the house’s eventual restoration.

U.S. troops force Navajo removal after destroying homes and crops; survivors return four years later. The episode makes preservation inseparable from displacement and sovereignty.

Gyeongbokgung is reconstructed after long ruin; in 1895 the Daughters of the Republic of Texas lead preservation of the Alamo.

The blast furnace operates until fire destroys the complex. A later stabilization keeps the truncated ruin rather than restoring it.

The painting visualizes Manifest Destiny and the national habit of equating progress with westward replacement.

First adopted with ICOMOS to guide conservation of cultural and natural heritage places.

Organized preservation grows through local societies and women-led groups: Saint Augustine (1883), APVA (1889), DAR (1890), Colonial Dames (1891), and SPNEA (1910).

The Colonial Dames begin an effort to preserve the Bronx’s oldest building.

Goodwin begins with Bruton Parish Church; Rockefeller funds town-scale work beginning in 1926, guided by research and the “Decalogue.”

Rebuilding imposes stylistic unity, a city-scale echo of Viollet-le-Duc’s preference for an improved ideal.

Designation protects archaeological sites while Navajo families retain residence and the Navajo Nation owns the land.

Nazi forces destroy most of the city after resistance. Postwar reconstitution uses fragments, records, and Bellotto’s paintings to reclaim national memory.

After liberation, Korea eventually removes the Japanese colonial office in 1996 and rebuilds the palace gate as an act of national restoration.

The terminal turns flight into a total architectural experience but soon faces functional obsolescence.

Its institutional use helps James Marston Fitch explain why “historic preservation” remains the American umbrella term.

Static display gives way to daily reenactment and an immersive seventeenth-century environment.

The report values old material and the building as a continuum, rejecting the belief that one original design outranks all later fabric.

The Drayton family transfers the unfurnished plantation house to the National Trust, which chooses preservation and study over period restoration.

The chapter links this cohort with renewed interest in authentic historic neighborhoods and downtown experiences.

New York City landmark status in 1994 and National Register listing in 2005 recognize a recent modernist building before reuse.

The book first appears in 1994; the assigned third edition broadens the discussion in 2018.

The move seeks greater autonomy from Washington and illustrates preservation’s exposure to political and funding cycles.

National principles appear in 1997; more than 110 “Historically and Culturally Famous” cities exist by 2010; a twentieth-century heritage list follows in 2016.

Shikumen houses are partly demolished and reconstructed for a pedestrian lifestyle district. Tourism and investment rise while 3,500 families are displaced.

After severe decline, work begins in 2004 and chooses Walpole’s 1790s house as its main interpretive period while exposing later evidence.

A threatening encirclement proposal gives way to public investment and construction of a hotel, restaurant, retail, and event complex behind the landmark.

A glass-walled museum creates the physical and interpretive capacity to reunite the Parthenon frieze.

The 2013 rebuilding is the sixty-second iteration; the next is scheduled for 2033. Authenticity resides in form, ritual, material knowledge, and renewal.

American Express, the National Trust, and Edge Research study preference for distinctive historic settings.

The third edition frames preservation through climate, technology, inclusion, affordability, midcentury heritage, and environmental kinship.

Peretz supplies the chapter epigraph about collective memory. Mayes names continuity, memory, and identity as basic reasons to preserve.

Wigley recalls Byard’s view of preservation as a progressive public art; Koolhaas presents it as a force reshaping architecture.

Fitch explains the institutional force of the American term; Ronan argues for local places; Page and Mason connect preservation with the wider history industry.

Panzitta defines “young” preservation through grassroots methods rather than age. Meeks links millennial demand with historic neighborhood revival.

Léon critiques idealized restoration; Friedman interprets the TWA terminal’s civic theater; Tallmadge tests Goodwin’s Williamsburg ambition; Ford develops Greenfield Village.

Lowenthal describes a traditional Chinese preference for renewal over material possession. Wood presents Xintiandi as revival through active use rather than museum display.

These bodies connect advocacy, stewardship, standards, training, and international conservation practice.

Each represents a different structure of custody, sovereignty, funding, national policy, or international recognition.

La Madeleine demonstrates Viollet-le-Duc’s compatible invention; the British Museum houses the removed Parthenon sculptures; Greenfield Village collects relocated buildings.

Early civic and women-led campaigns make these sites part of the American preservation movement’s grassroots history.