Dr. Liliya GNATYUK,
National Aviation University, Ukraine

INTRODUCTION

Now the multilevel latent conflict continues and grows: a conflict between the public interests and the church, the church and museums, government departments and museums, between various Christian denominations. Obviously, life issues and co-management of World Heritage Sites by religious communities and the state are relevant not only for Ukraine but also for the whole world, but the main thing is to develop the direction of establishing a dialogue between religious communities, as users of the World Heritage Site, and the state, as responsible owner. Parties of the dialogue are religious communities, which preserve and develop the religion and traditions, as well as representatives of public authorities, specialists and experts in the relevant fields (architects, conservators, restorers, etc.), facility owners, charitable organizations and other stakeholders.

It should be understood that our legacy is a legacy from the past, the one we live with today, and we use this heritage, and we pass it on to future generations. Our cultural and natural heritage is an irreplaceable source of life and inspiration, it defines our criteria, our landmarks, our identity.

PROBLEM DESCRIPTION

The diversity of cultures and heritage in our world is an irreplaceable source of spiritual and intellectual richness for all mankind. Protection and enhancement of cultural heritage and diversity in our world should be actively promoted as an important aspect of human development.

The diversity of cultural heritage exists in time and space, and demands respect for other cultures and all aspects of their belief system. In cases where cultural values come into conflict, respect for cultural diversity requires recognition of the legality of cultural values of all parties.

All cultures and societies are rooted in the particular forms and means of tangible and intangible expression which constitute their heritage, and this should be respected. Culture should be regarded as a set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and it involves not only art and literature, but also lifestyles, ways of living together, value systems, traditions and beliefs. As a source of exchange, innovation and creativity, cultural diversity is as necessary for humankind as biodiversity is necessary for nature. In this sense, it is the common heritage of humanity and it should be recognized and affirmed for the benefit of present and future generations.

Interest in life of the heritage, whether it regards historical cities, cultural landscapes or religious assemblies is directly or indirectly associated with events or living traditions, with ideas or beliefs, with artistic and literary works.

In this sense, the role played by religious communities in the creating, maintaining and continuous forming and developing of the spiritual culture of the society, including sacred sites, is difficult to underestimate. Obviously, the main role in the transfer, expression and support of spiritual identity, adding values to sacred sites and places should belong to religious communities. The main thing is the existence of a living tradition, supported by the communities (unfortunately with long intervals associated with the political and historical situation) for more than a millennium, which has left a rich spiritual and cultural heritage, both tangible and intangible.

It is important to focus on the sacred sites, and what is very important, not only on sites, but also on the sacred places. Emphasis must be placed not only on the material structure of sacred complexes, but also on their sacred significance and role of communities (if present) not only in the management and preservation of the material integrity of individual buildings or complexes, but actually, in the preservation of living cultural heritage, which is displayed in the first place in liturgy and other ceremonial activities, and the need to transfer them to future generations.

Deep understanding of the distinction and separation of the spiritual and the material is essential. However, it is still desirable that the profane served better perception of the sacred. «Sacrum et profanum» - where the «sacrum» - means something that belongs to something which is sacred: the cult, people and things that were dedicated, etc., «profanum» - (that is before «fanum», or is the site dedicated, a sacred place, a monastery) - means the world secularity which cherishes claims for autonomy in religion and the Church. This scheme is based on the belief that a particular space of being can be booked for what is holy, respectively, people and things in this space can be separated from the rest of the world.

It is obvious that in different countries there are different models and schemes of care and protection of cultural heritage. It is difficult to single out any particular model as the most effective because in each case the local management models will have their effect. However, it is necessary to distribute the duties and responsibilities on management of sacral heritage between religious communities and the state. Regretfully, quite often occurs not a professional approach, but the personal vision of a particular aspect of the protection or preservation of the monument (following Picasso "No matter when and where, it is important - who"). Still, the main thing is the focus on the monument, despite the personal attitude or the subjection of the cultural heritage site to this or that agency.

It is also clear that each country has its own problems in the management of the sites. These are management problems, partly financial, and other factors, such as number of the local residents, which can have a serious impact on the form of guardianship. Thus, one of the sites, nominated for the UNESCO World Heritage List from Norway is located in the fjord village with a population - 23 people.

At present there is no law on architectural and urban heritage protection, although there are separate laws for the protection of the archaeological and cultural heritage. A state protection and professional preservation (maintenance) are essential. One can guard with a gun in hands but the monument will still keep deteriorating. Instead, it can be saved for future generations.