Heritage can be defined as buildings, heritage places, memorials as well as cultural objects within the city. These often are reminders of the colonial reign of the Germans within the country, or the conquering of them in order to achieve independence. The table presents an overview of some heritage types that are present within Windhoek. It is clear that buildings and monuments are the most dominant, whereas practice, space and place are less dominant.
By introducing a market program, the lines between the different types of heritage starts blurring, resulting in a diverse heritage site.
Neil Silberman states that heritage is an evolving concept which is able to change its form and function and is neither static nor inherent [Logan, Nic Craith & Kockel, 2016 (p.03)]. This allows for a market to exist within the confines of two existing heritage buildings, which can be considered, not only as a structure or building, but also as a place, space as well as the practicing of heritage.
The entire market is a place of heritage, in which several spaces are created, where there is opportunity of practicing and expressing their own heritage. Heritage places can variously or even simultaneously be sites of conflict, identity, entertainment, patriotism, ideology, and reflection [Logan, Nic Craith & Kockel, 2016 (p.36)].
Many of these hold some sort of intangible heritage, as individuals have their own narrative as to what might have caused the emerging of the tangible heritage. In other words, the tangible heritage is based on the presence/existence of the intangible (see diagram below).
Therefore, according to Barth, heritage is ever evolving concept as well as the social needs and interests of the people, and that is what shapes heritage
heritage places were symbolic verifications of much wider religio?historical narratives, in which the each physical landmark was used to substantiate the whole [Logan, Nic Craith & Kockel, 2016 (p.31)].
It is the influence of social, political and economic processes of developed countries into the LDC of the world, to assist the country into further development in terms of socio/political behavior and economic standing (Robinson 1998)
What can be derived from the maps is that there has been a clear attempt to bring informality into the city (whether spontaneous or planned growth occurred) which is either along or by transit areas or pedestrian dominant areas. Therefore, the way in which to activate the site, which already has characteristics that correspond to the existing urban fabric, is to plan for more activity within it. A more diverse magnet within the city by vision of the Sustainable Urban Transit Master Plan would make this possible.
According to Logan, et.al. (2016), a social process of a heritage place can be characterized as a longing for the intangible connection with a philosophical belief, which allows for an intimate relation with the local history. This creates a sense of belonging and timelessness.
Although the site does have intangible heritage which evokes emotion (Ovambo Campaign Memorial), the fact that it is rather isolated as people only go there when occasionally necessary, does not allow for these intimate relations to manifest. Therefore, the activation of the site by means of introducing a necessary activity (refer back to Life between Buildings by Jan Gehl), such as a market for daily use, would increase the chances of intensifying the social connection between the people, as well as the relation that people have towards the heritage.
As many studies of heritage and cultural memory suggest, cultural heritage is a vehicle for belonging, for group membership, as well as social and cultural legitimation timelessness (Logan, Nic Craith & Kockel, 2016, p.205).
[ ] the creation of officialised heritage places by national governments gave voice to homogenized mainstream heritage narratives while marginalizing or ignoring the heritage perspectives of indigenous peoples and ethnic minorities timelessness (Logan, Nic Craith & Kockel, 2016, p.35)
State involvement in heritage is largely subjective, and thus, it becomes a fragmentation of the memory of the countrys history where they selectively highlight or ignore various elements of material and intangible heritage, to defend their social rank, express their hopes for the future, or historicize their political goals(Logan et.al. 2016), rather than becoming a collective narrative.
The political involvement also affects the economy, where independence was followed by progressively greater direct and indirect state involvement in order to catalyze development and to promote greater localization, a politically popular strategy intended to reduce external economic control, create employment, and (usually also) to enlarge the indigenous capitalist classes (Simon, 1995). This is also what prevented industrialization.
The conceptual design, however, tries to counter that by not allowing the economic investment for the developing of the heritage building to lose its significance and value by only becoming a place of employment in a service industry, but rather enhance the that by taking advantage of the characteristics that already exists. It said that in order to generate revenue from these buildings, it to present the uncomfortable heritage in an elegant manner, which in actuality is not what the narrative is trying to relay.
The informality in the deign relates directly back to the urban livelihood within the post-colonial context.
The technological processes also influence politics, as the railway was designed by the Germans and runs through the entire country. It is very evident that the colonial reign brought in many technological advancements which propelled the development in terms of transport, building form and material as well as electronics.