A/HRC/34/56/Add.1 (b) Recognizing the diversity of narratives about and relationships with cultural heritage 62. Cultural rights require recognizing the values, identities and relationships with the cultural heritage of all, including through narratives, uses and social practices. Thus, the work undertaken should not only be about restoring buildings, but about allowing social interaction, sharing and acknowledging different histories and memories, caring for each other’s cultural heritage as part of a common heritage and indeed recognizing the commonality of that heritage. 63. Controversy always arises about the meaning of cultural heritage, both tangible and intangible. While particular aspects of heritage have special resonance for and connections with specific groups within Cypriot society, it is critical to enhance the notion of the heritage of Cyprus as a whole, or cultural heritage as a shared common good important for all. It is also a key part of the cultural heritage of all humankind. The challenge before Cypriots is to equally embrace the heritage of “the other”. 64. That spirit already exists in part, as mentioned above, for example in Deneia/Denya and Famagusta/Gazimağusa, where people have organized to care for the cultural heritage of others, which they also consider to be theirs. Some Muslim and Christian religious leaders are courageously taking part in the religious services of others. The Special Rapporteur also acknowledges the approach adopted by the Department of Antiquities to conserve / restore ancient monuments, irrespective of their specific links with specific groups. She also notes the assurances provided by the Turkish Cypriot authorities that they regard cultural heritage, regardless of its origin, as part of a common heritage for all. 65. In addition, heritage is often a greater reflection of integration of diverse groups than is commonly acknowledged. Relationships with heritage are syncretic, with some churches, such as Apostolos Andreas in the Karpaz peninsula, being not only Christian or Greek Cypriot sites with deep resonance, but also places where Muslim Turkish Cypriots have also come to light candles over many years. Similarly, the Hala Sultan Tekke mosque in Larnaca is not only sacred for Muslims, but contains a tomb where Christians have reportedly prayed to overcome infertility for many years. The Agia Marina/Gürpinar Maronite church situated in the military controlled area includes within its structure an apse where Muslims prayed for many years when they did not have a mosque. 66. The Special Rapporteur visited the Apostolos Andreas monastery, one of the most important Orthodox monuments in Cyprus. An ongoing project aims to restore the site to the closest possible recollection of people who used to visit it. The Special Rapporteur particularly appreciates the joint venture in place, with a mix of Turkish Cypriot and Greek Cypriot architects, engineers and workers. That is a good practice to promote and replicate. 67. Recognizing the diversity of narratives over and relationships to cultural heritage implies ensuring adequate on-site information. However, some sites afford only incomplete or selective information. 68. Another way in which these diversities need to be recognized is through the regular use of multiple languages, the promotion and funding of language teaching and multilingual media, and the use and availability of both Greek and Turkish in all official contexts, as well as in cultural heritage sites. The language barrier was described to the Special Rapporteur as “a huge inhibiting factor for cultural relations.” 69. The Special Rapporteur is grateful to officials on both sides of the island seeking to overcome this barrier. She was very pleased to learn of a project in the south to translate Turkish Cypriot authors into Greek, and Greek Cypriot authors into Turkish and publish their works together, which is a positive model. (c) Adequately consulting people 70. Across the island, there is a lack of consultation regarding the meaning of sites, their restoration and future use. That is to be contrasted with the laudable efforts of some civil society groups, such as the Cyprus Institute, which tries to engender what it calls “community participation” in processes of regeneration of cultural heritage. 12