 I'm going to go back to First Principles and try and pick up on the point that Chris left us with and I'm going to move away from conventions particularly and I want to go back to First Principles and processes of archaeological heritage management and think about the relationship between archaeological heritage management and public participation and engagement o'r cyfryd yw'r cyfrifau a'r newydd o'r parodyms o'r cyfrifau'r cyfrifau. Gwysbeth rydw i'n ffwrdd o'r prydau'n ffwrdd o'r papur o'r cwilio. Rhaid i'n meddwl chi'n gwybod o'r cyfrifau'n ymgeiswyr o'r prynsibl, ymgylch yn dod o'r yrhyw ymgylch yn ymgylch Iegol yn ddigonol o'r ffordd rwy'n gwybod i'r cyfrifau. yw'n gyfrifosio'r drifewn i'r cyflidio o'r ffordd o fobyrch a'r gyfligol ar gyfer hyn. Yn y maen nhw'n ei wneud yn oed i bobl i geineisio'r amser, Ond ym maen nhw'n gweld i y gyfadwm ymweliadau marketing iddyn nhw ym ei cyfan hwn i'w prifes iawn, a oeddion hyn o bwysig, mae'r hanferio, ymddangos, a pwysig ar gyflawnio argymau. Y L Fazannau Lloesau, ynglynch, maen nhw ymweliadau ddefnydd cyfreidwyr awdraedd yr argymaint Gwyrdegol. Am rai gwerthio, ac rai gyrw i'r gwahnol ymddangos gyboel ohon, am rai greadwyr. Ond y ffocws yw'r ysgol yn ymddangosol yng Nghymru, ac mae'r ysgol yn fawr yn y fawr yn teimlo ffrifol i fynd i'r fawr i dda'r fawr o'r gweithio cymryd ar ddechrau cymryd. Rwyf i'n felly, y Gweithredu Fflaen iawn o'r ddod o'r gweithredu cymryd a'r ddod o'r ddod o'r gweithredu cymryd, With your sense Prince was sexes as pathetic winds and it lasts, 25 years more often than not that public access and public promotion is all way process, it's us educating the public and our scientific and professional values usually failing to do that. But that's what we try to do rather than understanding an even incorporating public values Yn ymwybod i'r tyn, yr ysgolau'r lwn yn ymwybod i'r Llanfer ac mae gennym yn bwysig yn fwy oedd o'r cyngorau cyfnodol, oedd yn ei wneud o'r cyfransion ar y Llanfer arall, ac mae'r llyfr yn fwy o'r cyfransion oherwydd i'r llyfr yn cyfransion oherwydd i'r Llanfer. Rhaid i'n gwneud hynny'n gwneud yllyfr y lawyr i'r llyfr, rhaid i'n gwneud hynny'n gwneud y llyfr. Mae moddwch ymwneud o'r ddiwylliant, yn cyflawni'r cyflawni, ac mae'n meddwl iawn i'r ysgolwgr yn ymddangos. Mae'r cyflawni yn ei bod yn ymddangos i'w ymddangos i'r ffawr o'r syniad a'r cyhofforddau cyflawni'r arfer. Mae'n meddwl iawn i'r ysgolwgr am y dyfodol o'r llyfrgynig a'r llyfrgynig o'r llyfrgynig. ac mae y gallu cyfnod i wneud o'r wych sydd ymddangos i gael wneud cymoeddio i ddechrau a'r ffordd a ddiddorol yn y cyfnod i ddod i gael ei ffordd, i gael eich pwynt yn eich proses. Rwy'n gweithio, mae gael ei gael ei ddysgu yn ei ddysgu'n i'r ffordd i gael ei ffordd, yn y cyfnod i ddysgu'n i gael ei ffordd i gael ei ffordd i gael ei ffordd, this as key elements of the heritage equation and the Florence and Faro conventions both place great emphasis on the importance of social and cultural aspects of heritage and to a certain extent this reflects the ever increasing social pressures on us as archaeologists over recent years which have all resulted in changing social expectations of heritage and a thirst for real public participation and engagement in heritage activities the council of europe has this year launched a cultural european cultural heritage strategy for the 21st century and this gives a very welcome recognition not any of the importance of public participation but also the need to develop practical mechanisms to empower public participation in heritage governance scary concept but like many other similar instruments it is high level and aspirational and still gives too much emphasis to one-way promotion of heritage the language of archaeological heritage management has exemplified by recent instruments and strategies is therefore beginning to reflect some of those broader social and public values but but this alone is not enough and that the cultural paradigm as recently summarised by pia luigi saco is changing and evolving to one that is characterised by open communities of practice organised on networks where the distinction between producers and users and content is co-created this is the cultural paradigm and we all recognise that in the digital era that we live in and it is easily possible to read that trajectory straight across to the heritage world and and perceive a heritage a new heritage paradigm in simplistic terms this marks the shift from a heritage dominated by us experts to a heritage where and of which preservation and conservation is the priority to one where entertainment and market forces are the dominant concerns time team and bbc or whatever however you want to look at it to a situation that we're partly in but is coming at us head on where everyone is involved in the production circulation and conservation of heritage so that heritage is made preserved and enjoyed by the whole community because these stages are not mutually exclusive and we will recognise different elements of each of those paradigms in the same organisation at the same time that we exist now but i would suggest that across much of europe and the world the heritage paradigm is much more firmly rooted currently in the conservation and entertainment stages set out here and that heritage has has as community real community has yet to gain any significant traction despite the high aspirations and many examples of good practice the economic drivers of the late 20th century have been supplemented by new drivers built on a more social concept of heritage embedded in a much wider range of values and to overcome these problems this requires much more than what we think we're good at which is communication it requires genuine respectful two-way discussion that actually leads to public participation engagement and partnership the salala recommendations for heritage management quite rightly are all firmly rooted in concepts of scientific integrity authenticity and conservation and they also give space to recognise the importance of engaging meaningfully with public and social realms and the draft salala guidelines reflect that as well but they are in my opinion also too firmly rooted in conventional archaeological heritage management processes and they still feel to me two one way the importance of society in the archaeological heritage management cycle has long been recognised i stole the side from women and he he first drew it up in 1997 but my belief is that the communication is still usually one way we talk out at society we do not sufficiently listen to what society tells us coming back in to our world and we don't pay enough attention to that engagement awareness raising simply isn't enough just because we've got good stories we think telling those stories raises awareness and awareness raising does not translate into public and political support if it did we'd all be all our organisations would be significantly better off today than they actually are it does work in very specific and local context where archaeology and preservation and conservation becomes a sort of cause celeb and i think it is a mistake for us to underestimate the potential social values of buried archaeology and to relegate archaeological sites just to being sources of information understanding how landscapes have been used and occupied by previous generations is a critical element in the emotional relationship that people build with place regardless about whether they know about individual sites or not the social values and social significance attached to place and the meaning and understanding of place to people whether they're local people or new incomers extends far beyond if you like the striking the exceptional the significant the national iconic places and if we ignore those factors as a discipline we do so at our own peril we are beginning to exploit a wide range of new opportunities for heritage management using that values led approach to underpin and improve more effective conservation management and we're beginning to develop heritage management practices and policies that are relevant to society at large but a critical issue is how to articulate our needs and concerns about the past with the concerns and needs of the public when we hardly understand how the public engages with the past we don't know what it wants from that past or from that matter what the public want from us if we are to tap into that most elusive zeitgeist without relinquishing our core scientific professional values we must at least engage in a real two-way discourse with the public accepting and celebrating their role as co-creators and co-owners of the past albeit a past that is different to and has different values to the one that we're used to that goes far beyond imposing our values on the public telling them or persuading them what to think and value about the past and far beyond simply entertaining them through our exciting or not stories it will require us to re-examine our own values the entire basis on which we function and do our work and the term and we have to re-examine the terms by which we do that work we need to blend the best of existing heritage management practice with mechanisms for meaningful public engagement to create real partnerships and those partnerships can share in the creation and circulation enjoyment and understanding of the heritage if we can't achieve us we can dem ourselves to occupying an increasingly irrelevant professional cul-de-sac of no interest to anyone but ourselves if we can avoid this evolutionary dead end and engage with the public successfully as real partners we will need to bring to the table a view of the past that is not only inspiring and compelling but that is genuinely openly and accessible and that integrates archaeological heritage management in the social dimension of public life and I suppose my thesis is this is what we need to do I don't care whether we have a global convention or not I agree with everyone else we've got all the techie stuff let's get on and do the real job thank you