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By E. Waterton

This publication bargains a critique of the dominant conceptualization of history present in coverage, which has a tendency to privilege the white, center and top sessions. utilizing Britain as an illustration, Waterton explores how and why contemporary regulations proceed to lean in the direction of the predictable melding of cultural range with traits of assimilation.

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CDA analyses thus work between ‘text’ and ‘society’ and surmise that what is going on socially is both constituted by, and constitutes, that which is going on discursively (Fairclough 2001c: 235–242). In other words, CDA uses language as a means to interpret social contexts, but in order to do so it Critical Discourse Analysis and Cultural Policy 25 takes up an explicit and detailed account of linguistics, semantics and grammar. Or, as Chouliaraki and Fairclough (1999: 140) more eloquently put it, ‘… the social is built into the grammatical tissue of language’.

Policy documents, for example, often incorporate ‘bytes’ or ‘snatches’ of different texts through intertextuality and assumption, which are used to connect, inform, bolster and legitimize the messages found across a range of documents (Fairclough 2003). They do so not only in terms of assumptions about what heritage is and what it may be in the future, but also in a manner that attempts to promote this particular version of heritage over alternative constructions, in order to persuade and convince.

Like works of art, the ‘great’ examples of heritage came to be imagined as ‘… sealed books to the full majority of men [sic], inaccessible to them, separated from them by a wide gulf, just as the society of princes is inaccessible to the common people’ (Schopenhauer 1891, cited in Carey 2005: xii). It was this propensity towards tangibility that allowed the AHD to become hidden and sustained within ideas of pastoral care and moral responsibilities, undertaken on behalf of both future generations and for the sake of the nation (Whiteley 1995: 222).

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