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This chapter presents some concluding thoughts. This work is a study of the European connections of the English Church. But the considerable role of the national heritage from the early Anglo-Saxon period in the cultural, liturgical, devotional, and artistic fields must never be forgotten or overlooked. The English attitude in this respect was one of pride in both past and contemporary achievements, even when the English regarded some foreign cultural features as superior to their own. Hence, the borrowing of Continental elements, when it took place, was never indiscriminate, but prompted by a deliberate choice: some areas of influence appeared to be more appropriate than others at particular times. The choice to take or leave, as well as how much to take and how to incorporate it within the English tradition, was an ever-present one.

The desire to rid churches of box pews and appropriated or rented seats had received a strong measure of support in some ecclesiastical circles since at least 1820. The Church of England has recently embarked on a new series of liturgical experiments, far more international in outlook than the thoroughly introspective experiments of the 19th century, which will reject ecclesiology as much as the ecclesiologists rejected the liturgical outlook of their predecessors. It is important that the Church of England should not forget its past liturgical heritage, since it helps to make sense of its contemporary liturgical outlook. This book identifies several stages of liturgical development from the Reformation of the 16th century to the present day and discusses the principal features of each stage.

The trend in Western liberal democracies is to extend to long-term residents most, if not all, the legal rights of citizens and improving their access to citizenship for immigrants and their descendants. The situation is different in developed East Asian societies, where the most migrant workers work under short-term contracts without the possibility of becoming equal members of the political community. It is argued that the special circumstances in East Asian societies may justify arrangements for differential rights. The practice of hiring foreign domestic workers ‘fits’ better with the Confucian cultural heritage in East Asia; there are cultural particularities underpinning the system in East Asia which may not be shared elsewhere.

Present trends in the analytical characterization of cultural heritage materials are briefly reviewed, including the use of microbeams, portable instrumentation, non-invasive investigations, and standardization of the results. Some of the persisting problems and pitfalls are discussed in the general frame of cultural heritage investigations. Digital databases and virtual reality are a growing area that ought to make life easier for cultural heritage management and research, provided that academic curricula keep up with the pace of current developments.

After thirty years of Portuguese democracy, a democratic political class is still emerging but has already become quite stable and cohesive over time. The chapter brings to the fore the difficulties that the Portuguese political class had and has to overcome, above all the patrimonial heritage of the authoritarian regime. It includes original data on the size of the political class and what difficulties it is encountering to achieve a higher level of professionalization. The relationship between the political class and the public is also given special prominence.

This chapter maps the relationships between heritage and empire in the nineteenth and early twentieth centuries and their impact on notions of world heritage. It connects the history of heritage in the metropole with that in the colonies, and relates imperial entanglements to other emerging transnational connections. It outlines commonalities and differences across the British empire and compares the British situation with developments elsewhere. Mapping shifting attitudes to ‘plunder’ and ‘preservation’, it shows how imperialism and preservationism were mutually constitutive as preservation was increasingly promoted as an instrument of good governance. However, it also shows how, across the British empire, a rhetoric of imperial preservation masked the appropriation of indigenous knowledge by the imperialists, while imperial notions of heritage were subverted and reclaimed by the colonized.

This chapter examines Wittenberg as a Lutheran pilgrimage site. The various Lutheran organizations promoting and developing the town as a pilgrimage site are discussed, along with tensions between these groups. The chapter argues that sacred quality of Wittenberg is a kind of void or blank slate, on which various groups inscribe meaning and significance. As a pilgrimage site, Wittenberg often occasions conflict and tension between the various Lutheran groups.

This chapter describes low-income African American and Latino students' primary social networks and discusses the so-called multicultural navigators as social capital. It explains that multicultural navigators are individuals who harvest the cultural resources both from their own ethnic or racial heritages and from the opportunities provided outside of their communities. The analysis suggests that being upwardly mobile and achievement-oriented is a necessary, but not a sufficient, condition for one to be a multicultural navigator. It contends that as social capital, multicultural navigators provide critical social ties for co-ethnic members who are less fluent or less successful in navigating mainstream expectations.

This concluding chapter sums up the key findings of this study on identity anxiety, intellectual heritage and the post-colonial experience of Singapore and Malaysia as reflected in their local literature. This study has traced through a range of Anglophone literary texts of Malaya and those of post-independence Singapore and Malaysia a history of anxiety that attends the condition of being not-at-home. The findings also indicate that most colonialist writings and those literatures written after colonialism depict a situation in which cultural signs are continuously formulated, investigated, and reformulated.

Previous work on Korean grammar has claimed that one person cannot “directly” speculate about another person's thoughts, intentions, and sensations (Choi 1991; Kim 1978; Lee 1993; Sohn and Park 2003). By looking at how a teacher at a Korean heritage language school represents her access to students' thoughts and feelings, I argue that expressions of epistemic stance relate to moral evaluation. Speakers portray their access to the thoughts and sensations of individuals who they deem morally worthy as more distant and uncertain. When individuals are evaluated as morally suspect, however, speakers represent their access to these persons' emotions, thoughts and sensations as direct and unmediated. Evidential marking thus serves as a resource for indexically constructing others as different kinds of moral beings and for constituting respect, power, and authority.