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Faith and power in japanese buddhist art 1600–2005 Graham, Patricia J.

368 concern with keeping its fabric in a stable state and more interest in subtly updating a building to make it suitable for modern activities, or with using its conservation as a means for recovering traditional craft skills which in turn strengthen social ties between dispersed members of the group. Editor Dean Sully is adept at demonstrating the ways in which negotiating these variant emphases, by including not only the opinions, but also the actions, of originating owners in the care of their cultural property, have contributed to a general rethinking of the practices and purposes of conservation in international contexts. Decolonising Conservation is so innovative in its content and presentation and timely as a series of case studies around community collaboration in conservation projects that appreciation for its achievements outweighs the desire to criticize. However, it could be noted that Rosanna Raymond’s poem: “So Who Invited Tu?” would have benefited from more contextualization and that Gamini Wijesuriya’s chapter, while raising the issues of impermanence and continuity in relation to Buddhist sacred sites, seemed rather too loosely connected to the dominant focus of the book. More importantly perhaps, the book’s title conjures the presence of important and specific theoretical debates in New Zealand intellectual life: the debates around “decolonizing methodologies,” and Kaupapa Maori theory propagated by Linda Smith (1999), Graham Smith (1997), and others, but does not really engage with them. With the exception of citation of Amiria Henare’s excellent work (2005) and two brief references to concepts from Linda Smith, Sully prefers to frame the volume with the assistance of a series of international theorists. This approach makes for a brisk, scholarly, and impressive introduction but is somewhat at odds with the “decolonizing” project of the rest of the book. In her introduction Beverley Butler asserts that “in acknowledging the existence of alternative stories and parallel ways of understanding, utilizing, and caring for the material past, it is possible to ‘other’ ourselves within the discourse of heritage conservation” (p. 19). Decolonising Conservation is a generous and welcome move in that direction but makes sure it first stakes its claim firmly in the very territory it proposes to decolonize.