theme 3 - Association d`anthropologie méditerranéenne

Transcription

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3
Ateliers / Workshop
TERRE, ESPACE, TERRITOIRE
LAND, SPACE, TERRITORY
THÈME 3 :
Conflits d’usage, stratégies d’appropriation
et de reconversion autour du patrimoine ou de sites
Conflicting Use and Strategies of Appropriation
of Heritage
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Entres autres / Among others
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Conflits d’usage, stratégies d’appropriation…
Conflicting Use and Strategies of Appropriation of Heritage
Atelier 1
Culture des chansons en contact : oppositions et affinités
Song cultures in Contact : Oppositions and Affinities
“SONG CULTURES IN CONTACT : OPPOSITIONS AND
AFFINITIES”, CULTURE DES CHANSONS EN CONTACT :
OPPOSITIONS ET AFFINITÉS,
Luisa DEL GIUDICE, Italian Oral History Institute, Los Angeles (USA)
This panel will consider song cultures in contact in European and European
diaspora contexts. Historic and contemporary case studies will present
opportunities for examining cultural collision and opposition, as well as
cultural alignment and synergy, through song texts and cultural contexts.
Cet atelier étudiera les contacts entre cultures chantées en Europe et au sein des
diaspora européennes. Des études de cas historiques et contemporains seront
l’occasion d’examiner à travers des paroles de chansons, les rencontres et les
oppositions culturelles ainsi que les synergies et les rapprochements culturels.
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Atelier 1
3-1.1
Thème 3
15/04/04
Traveling of the "Hasanaginica" Ballad through
the Mediterranean, Itinéraire de la ballade
d'hasanaginica à travers la Méditerranée,
Lada BUTUROVIC, University of Mostar, Sarajevo (Bosnie)
This presentation is inspired by two literary works: one being from oral, the
other from written literature - The sad poem about the noble wife of Hasanaga and the novel by Irfan Horozoviç The Kadi from Imotski (Sarajevo 2002).
The ballad about Hasanaginica in Slav and Italian was published by Fortis in
his work The Viaggio in Dalmazia in 1774. Very soon translations followed
into German and French, especially very famous by Goethe. Publishing the
ballad marked two moments: its coming into written literature and the
entrance of Bosnian and Muslim literature in the European and world leterary
trends. Contrary to romantic and drama realisations of the ballad which are
far from its value, only Horozoviç’s novel comes close to it in its literary
appreciation.
The writer has succeeded in this by expanding the poem and its characters in
the tracks of mature Mediterranean novel. Time span in the novel is the whole
human life in the form of letters, in fact memories about the teacher to the
pupil and the friend, written in the territories of the former Ottoman Empire
from Imotski, Mostar, Budapest, Dubrovnik, Venice, Istanbul, Damask,
Alexandria. Seen through the eyes of its hero and writer, Bosnia is the centre
and frontier simultaneously and it pulsates from West to East and from East to
West. The problem of the novel lies in how its writer treats the question of an
individual and his or her freedom as well as his relation with others, near or
distant and also silence and the word which ought to disturb this silence.
In the novel encounters are present which, on the level of overlapping, make
the perfect whole. This shows the impossibility of enslaving the man who
knows and possesses a feature of tolerance and silence and this is the key of
this promenade in the Mediterranean.
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Atelier 1
Canciónes de ida y vuelta: new flamenco
and the theatre of difference, Canciónes de ida y vuelta:
le nouveau flamenco et le théâtre de différence,
Ian BIDDLE, University of Newcastle (GB)
This paper examines the work of several practitioners of so-called flamenco
nuevo in order to explore some of the ways in which cultural difference is
negotiated in contemporary flamenco practices. The ‘differences,’ are
constituted both as ‘internal’ to Spain in the figuration of Spanish gitanos as
Other, and ‘external’ to Spain in the polemicisation of the putative ‘origins’ of
flamenco in ‘Arab’ musical traditions.
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3-1.3
Thème 3
15/04/04
Navigando: New Mediterranean Sounds in Italy,
Navigando: nouvelles sonorités méditerranéennes en
Italie,
Goffredo PLASTINO, University of Newcastle, International Center for
Music Studies (GB)
The paper (whose title is taken from the album of the Calabrian band,
Quartaumentata) examines the recent releases of several Italian ‘folk-revival’
bands and musicians, that express, in their composition and/or arrangements,
a Mediterranean ‘tinge’ (through the use of Mediterranean musical
instruments, melodies, voices). These ‘links’ between some local musical
cultures and ‘other’ Mediterranean musics are explored as a new way to reestablish identities that are internal and external as well.
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Atelier 1
Orientations: Greek Urban Song
and the Eastern Question, Les chansons grecques
urbaines et la question de l'Est,
Gail HOLST-WARHAFT, Inst. for European Studies, New York (USA)
The lyrics of popular Greek songs texts of the 20th century reflect an
ambiguous relationship between modern Greece and its urban past, but also its
European past. This ambivalence has strong political implications, The post
World War II songs, in particular, demonstrate rejection or acceptance of the
"oriental" in Greek culture according to fluctuations in the political and
cultural dynamics of the society at large.
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Atelier 1
3-1.5
Thème 3
15/04/04
Slovene Folk Song at the Crossroads of Influences,
Contacts and Oppositions of the East, West, North and
South, La chanson folklorique slovène aux croisements
des influences, contacts et oppositions de l'Est,
de l'Ouest, du Nord et du Sud,
Marjetka GOLEZ KAUCIC, Glasbenonarodopisni institut, Ljubljana
(Slovenie).
The historic and geographic location of Slovenia, its territory as an important
thoroughfare, the blending of cultures and languages of the past, the Slovene
minorities in Italy, Hungary and Austria, the political conditions and other
socio-cultural circumstances have all turned the imagery of Slovene songs into
a mirror of those foreign elements which have, one way or another, left their
mark on folk songs and, through them, on the attitude of the songwriter
towards the different or the foreign. Throughout Slovene song heritage, a
signifying contrast can be observed between foreign countries as faraway and
threatening places on the one hand, and as lands of milk and honey on the
other.
This blending of fear and hope was also marked by contacts with different
cultures. Through the content of individual songs and the analysis of formal
structures and melodic elements, the paper addresses a broad variety of
cultural elements that were transferred from the traditions of other nations to
Slovene tradition, and which influenced it in one way or another. It also
addresses the original subjects, themes and motifs that have been transferred
from Slovene folk song heritage to the tradition of other European countries.
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Atelier 1
A Slovene ballad about a killer of young women in
France a tale about a journey of exciting stories or a tale
about a journey of people ? Une ballade slovène à propos
d'un tueur de jeunes filles en France: l'histoire d'un
périple de récits ou d'un périple de personnes ?
Marija KLOBCAR, Institute of Ethnomusicology, Slovene Academy
(Slovénie)
3
In the first half of the 19th century, an interesting song of obviously foreign
origin was recorded in north-eastern Slovenia. The song speaks about a mass
murderer from Toulouse, France. It was discovered among other songs
composed and sung to commemorate cases of sudden or unusual death in this
part of Slovenia, and among other records. The question is how the ballad
reached Slovenia and what the contacts between Slovenes and other nations
and countries were like. The song may have arrived in Slovenia through
various channels. The content and form of the ballad resemble the songs of
street or fair singers that came to Slovenia from abroad. But because the song
was discovered in a poor and remote area, it is not likely that it arrived there
through this channel. It could be part of religious propaganda connected with
pilgrim sites in Slovenia, but it is most unlikely that it is a translation of a
foreign leaflet, as some have suggested.
In my opinion, the most probable channel was pilgrimages abroad. People
from this part of Slovenia travelled abroad when they embarked on pilgrimages
to the Rhineland. There they met pilgrims from other countries, who brought
with them their traditions and exciting news. As guests staying with Germans
they also learned about their attitude towards different nations. Although the
origin of the song has not been fully determined, the ballad is an opportunity
for reconsidering contacts between different nations and for a new approach
towards our own heritage.
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3-1.7
Thème 3
15/04/04
We named the place "King William’s Bridge"
and "Dolly’s Brae" no more, Nous avons nommé le lieu
"Dolly’s Brae" non plus "King William’s Bridge"
John MOULDEN, Center for the Study of Human Settlement and Historical
Change, National University of Ireland, Galway and Folk Music Society of
Ireland, (Irlande)
The Orange Order had its foundation in a disputed march and owes its modern
notoriety to an annual disputation at Drumcree, Co Armagh. The events of
12th July 1849 at Dolly’s Brae, near Castlewellan, Co Down, in which an
Orange march was attacked and where revenge was taken on innocent
residents of the area, were followed by a Public Inquiry which generated two
books of evidence, several Parliamentary debates, the dismissal of magistrates
and a ban on processions.
Even today it is the subject of a booklet published by the Orange Order; the
episode is presented as an example of how not to defend one’s right to march!
It is also the subject of at least seventeen songs, most of them contemporary
but some recent. They represent both sides of the conflict. This presentation
will expound the events and compare the official accounts with those
contained in the songs.
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Atelier 1
Constructing the Missionary Through Song:
Native Hawaiian and Colonial Perspectives,
Construire le missionnaire par la chanson: autochtones
hawaïens et perspectives coloniales,
Kati SZEGO, School of Music and Dept. of Folklore, Memorial University,
St. John's (Canada)
3
European American missionaries arrived to the Hawaiian Islands in 1820,
initiating a series of encounters that culminated in the 1893 overthrow of
Queen Lili’uokalani and her Kingdom of Hawai’i. Four years later,
Lili’uokalani penned an English libretto for a nationalist comic opera detailing
the revolt of her "missionary cabinet" and her subsequent imprisonment.
While Lili’uokalani satirized her oppressors using linguistic parody and texts
bearing the influence of Gilbert & Sullivan, her work remained distinctively
Hawaiian, drawing liberally from her corpus of previously- composed
Hawaiian-language songs. In 1920, Ethel Damon and Jane Winne celebrated
the centennial of their missionary ancestors’ arrival to Hawai’i by producing a
grandiose pageant in Honolulu.
For this occasion, Damon and Winne’s primary musical medium was the
recitative, also patterned after Western European models. Their libretto, which
obscured the overthrow, replicated a common colonial narrative that moved
from descriptions of indigenous "barbarism," to Christian conversion and
supremacy. In this paper I examine textual strategies used in these two musical
works, exposing the political tensions and aesthetic alignments that emerged
from the encounter between 19th-century European American evangelists and
Native Hawaiians.
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3-1.9
Thème 3
15/04/04
Parodying the Other in Times of Violence,
Parodier les autres en temps de violence,
Susana FRIEDMANN, Instituto de Investigaciones Estéticas of the
Universidad Nacional de Colombia (Colombie)
In the light of recent studies of "the Other" and in view of the constant changes
brought about by migration to urban centers as well as to adaptations that
were un predictable but imperative due to clashes between guerilla and
paramilitary forces, a new look at song texts and music of former inhabitants
of Colombia’s Pacific Lowlands reflects the awareness of other forms of
representation and empowerment. Music is seen as a unique source for
defining limits of cultural identity, while at the same time it is a means of
crossing social, racial and cultural barriers in order to integrate communities
that were subject to dispersion and whose heritage has been displaced.
Communities that have been reconfigured have recognized the need to
negotiate their presence within a culture that tends toward homogeneization.
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Atelier 1
Tradition versus self-expression in older Estonian
folk songs, Tradition contre “expression de soi” dans les
vieilles chansons folkloriques estoniennes,
Mari SARV, Estonian Folklore Archives, Tartu (Estonie)
3
The poetic code of the older Balto-Finnic song tradition (the so-called Kalevala
code) forms a distinct secondary language. On the one hand, its poetic
characteristics imply a memorizing function. On the other hand, it has
undoubtedly been a widely used pattern, structuring oral poetic selfexpression. The singers can choose the songs and motifs that ‘speak’ for them
(at a given moment) from a broad (mental) corpus of texts and arrange these
according to their purpose; they can also amend and adapt them to a greater
or lesser degree. In Estonia most of the recordings of songs date from the end
of the 19th and the beginning of the 20th century.
The focus of the collecting has been mostly on the texts of the songs; the
process of creating and learning the songs and the singer’s personal relationship
to the song has only rarely been commented on. It can also be presumed that
creativity has first and foremost been manifested in traditional singing
situations and that the situation of collecting has elicited songs with more fixed
texts. Thus we have rather little information about the functioning mechanisms
of poetic self-expression. The presentation will comment on the results of a
study combining an analysis of the verse composition of the regional text
corpora with personal observations of singers.
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Atelier 2
Construire le patrimoine: le cas Méditerranéen
3-2
Thème 3
15/04/04
Making heritage : the case of the Mediterranean
MAKING HERITAGE : THE CASE OF THE MEDITERRANEAN,
CONSTRUIRE LE PATRIMOINE: LE CAS MÉDITERRANÉEN,
Mary BOUQUET, University College, Utrecht University (Pays-Bas)
& Nélia DIAS, ISCTE, Departamento de Antropologia Social, Lisbonne
(Portugal) .
This workshop explores the category ‘Mediterranean’ from the comparative
perspective of heritage. Historically the Mediterranean was defined by certain
territorial, geological, climatic, geographical and biogeographical
characteristics and was synonymous with European civilisation. The issue we
would like to explore is how the ‘Mediterranean’ figures as ‘heritage’,
‘patrimoine’, ‘culture’ and ‘civilisation’ in (and beyond) contemporary
European states, and how that varies according to national tradition.
How do museums and other forms of heritage actively constitute the
boundaries of cultures or civilisations conceptualised as ‘Mediterranean’?
Participants are invited to explore the unity and diversity of this concept
through specific case studies concerning heritage policies, neo-mediterranean
heritage, and controversies surrounding museum displays.
Cet atelier examinera la “Méditerranée” dans une perspective comparative des
politiques patrimoniales. Historiquement, la Méditerranée a été définie par des
caractéristiques géologiques, climatiques, géographiques et biogéographiques et a
été synonyme de civilisation européenne. La question que nous voudrions explorer
est celle de la représentation de la Méditerranée comme “héritage”, “patrimoine”,
“culture” et “civilisation” au sein des États européens contemporains (et au-delà),
et de ses variations selon les pays considérés. Comment les musées et les autres
institutions patrimoniales fabriquent-ils activement les frontières des cultures ou des
civilisations labellisées comme “méditerranéennes” ? Les participants sont invités à
examiner l’unité et la diversité de ce concept à travers des études de cas spécifiques
relatifs aux politiques patrimoniales et aux controverses entourant les expositions
des musées.
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Atelier 2
Classicism, Consumerism and the Mediterranean
as a "Way of Life", Classicisme, consumérisme,
la Méditerranée comme mode de vie,
Judith L. GOLDSTEIN, Department of Anthropology, Vassar College, NewYork (USA)
3
The workshop, "Making Heritage," asks, "How do museums and other forms
of heritage actively constitute the boundaries of cultures or civilisations
conceptualised as ‘‘Mediterranean?’" I would like to respond to that question
by posing an extension of it: How does the "museumification" of the
Mediterranean as a "way of life" for those outside the region work with and
against these regional conceptualisations? The Mediterranean "way of life"-patrimony as everyday life--has been elaborated since the 1950s as
consumerism joined classicism as a basis for the region’s appeal. I will suggest
that the triumvirate around which this commercialized "way of life" revolves- home, food and the mores of local inhabitants--encroach on the traditional
purview of the folklore museum, just as the learning experiences of the
expatriate writer living in Provence or Tuscany echo those of the
anthropologist as insider/outsider.
Beginning in the early fifties, Americans participated in a new "lighthearted
tourism," promoted in travel journals and films, in which the cup of coffee
drunk at a cafe overlooking the Pantheon was as important, in its own way, as
the Pantheon itself. My talk will thus bring a complementary perspective to the
discussion of making heritage by analyzing the ways in which more classical
ideas of patrimony (of the "Mediterranean" as the heritage of the "Northern"
European states and the "New World") have been transformed into an
appealing "way of life" in which people from outside the region could have a
share--through travel, expatriate residence, and, even abroad, through the
adaptation of "Mediterranean cuisine" or "Mediterranean style" for their
homes. How do local museums coexist or compete with this
"museumification" of everyday life? What impact, if any, do these "style of
life" conceptions of the Mediterranean have on the figuring of the
Mediterranean as "‘heritage’, ‘patrimoine’, ‘culture’ and ‘civilisation’ in (and
beyond) contemporary European states?" What, in sum, is the contribution of
consumerism to the entwined traditions of classicism and "popular arts and
traditions" in the Mediterranean?
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Atelier 2
3-2.2
Thème 3
15/04/04
L’élevage ovin transhumant ou l’exception
méditerranéenne,
Fréderique ROY, EHESS, Paris (France)
Calquées sur la logique de conservation muséale propre au patrimoine culturel, les
préoccupations croissantes en faveur de la nature ont induit la réorientation de
certaines activités agricoles. Alors figure emblématique d’un paradis perdu,
l’élevage ovin transhumant pratiqué en Région PACA est devenu l’instrument d’un
renouveau de la nature. Le pastoralisme se voit érigé en modèle légitimé par ses
modes d’occupation et de conservation des espaces naturels et de son appartenance
séculaire au territoire méditerranéen. Élaboré en patrimoine commun à l’ensemble
du bassin méditerranéen, il devient en même temps un référant de l’identité
provençale. Ces représentations massives confortent la place assez marginale
réservée au “pastoralisme” en France, place qui autorise une “patrimonialisation”
tant des activités que du système d’élevage lui-même. Il s’agira ici de dégager les
processus d’élaboration du pastoralisme comme particularisme territorial défini
par sa capacité à gérer un paysage, un milieu naturel, un territoire et de mesurer les
enjeux sociaux, politiques, économiques que ces processus impliquent
nécessairement. L’analyse portera précisément sur les modes d’appropriation et les
stratégies d’utilisation de cet “objet patrimonial” par les acteurs du monde agricole
et extra agricole et leur résonance au sein des pratiques pastorales.
TRANSHUMANT SHEEP-BREEDING OR THE MEDITERRANEAN EXCEPTION - Following the
logic of museum conservation in cultural heritage, the increasing public concern for
nature has led to a reorientation of certain agricultural activities. As an emblematic
figure of a lost paradise, transhumant sheep-breeding practiced in the ProvenceAlpes-Côte d’Azur region has become the instrument of a renewal of nature.
Pastoralism has been elevated to a legitimate model for its ways of occupying and
preserving natural spaces and for its centuries-old association with the
Mediterranean landscape. Elaborated as heritage common to the entire
Mediterranean basin, it has also become a referent for Provençal identity. These
impressive representations compensate for the quite marginal place of
“pastoralism” in France, a place which authorizes making the activities and system
of breeding into heritage objects. This paper attempts to unravel the processes which
articulate pastoralism as a territorial particularism defined by its capacity to manage
a landscape, a natural environment and a territory; at the same time, it gauges the
social, political and economic stakes that these processes necessarily entail. The
analysis will deal specifically with the means of appropriation and the utilization
strategies of this “heritage object” by actors from the agricultural and nonagricultural worlds, as well as their resonance in pastoral practices.
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Atelier 2
At the Mediterranean’s Edge : Colonial and National
Patrimonies in Play, Syria 1922-1946, Aux limites de
la Méditerranée: les patrimoines coloniaux et nationaux
en jeu, Syrie 1922-1946
Heghnar WATENPAUGH, Massachusetts Institute of Technology, Dept. of
Architecture, Cambridge (USA)
3
In the interwar period, the new nation-state of Syria was carved out of the
Ottoman empire and placed under French Mandate. Within this broad theme
of cultural politics of Syria, this paper will focus on two overlapping,
sometimes competing movements within the management of culture in the new
nation: the elaboration of a national, Arab-Muslim past for Syria, and the
elaboration of a French past in the region, focusing on Crusader monuments.
This paper will compare two major projects of the period, the creation of the
national museum in Damascus, and the restoration of the Krak des Chevaliers,
a Crusader castle. Each project aimed at creating a distinct past, and a distinct
patrimony, in the space of the same nation-state. The comparison is fruitful
because it reveals the mechanics and agencies of the construction of patrimony,
and the reclamation of ‘usable pasts’, in a period of intense cultural
reorientation.
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3-2.4
Thème 3
15/04/04
Bridging the Mediterranean : On the Evidence
of Representational Heritage in the case of Morocco
at Expo 2000, Un pont sur la Méditerranée: la preuve du
patrimoine représentatif du Maroc à l'Expo 2000,
Alexa FÄRBER, Humboldt University Berlin, Department of European
Ethnology, (Allemagne)
Morocco’s national participation at Expo 2000 in Hanover was inscribed into
a topography that was echoing global power-relations through the uses of
technological vs. presentational exhibition tools. The Moroccan
communication strategy was placing the architecture (from the staging of
museum exhibits to the cultural performances) into an overall colonial
visuality. A representational heritage that countered many of the theoretical
goals that had been formulated by the project-team. It was thus rationalised as
a situational tool for meeting public attention at first sight with presentational
strategies, and then displaying a “real Morocco” with technological tools.
Based on fieldwork in Rabat and at Expo 2000 I would propose to argue in
this paper that within this situational stereotyped representation the
Mediterranean was incorporated by Morocco, envisioning itself as a bridge
between Africa and Europe, East and West, tradition and modernity. The
Mediterranean stood for a culture of hybridity, a historical frame for the
meeting of civilizations, a territory of encounter between cultures. I would like
to develop the relation between this specific identification of and with the
Mediterranean, the representational heritage and the ‘medial correspondences’
that the national participation of Morocco was based on.
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3-3 intro
Thème 3
Atelier 3
Culture, copie et propriété
Culture, Copy and Ownership
CULTURE, COPY AND OWNERSHIP,
CULTURE, COPIE ET PROPRIÉTÉ,
Pertti J. ANTTONEN, Dpt.of Cultural Research University of Helsinki
(Finlande)
3
In many social theories, inventions characterize modernity while people in
traditional societies are viewed as having merely replicated ideas and practices.
Modernity itself has been viewed as a Western import, to be copied by
"copycat" countries and traditional cultures with no "birth-right" to it. This
workshop makes the politics of replication an entrance point to a general
debate on culture as an issue of copying and ownership. Copyright regulation
and related issues will be tackled from a variety of perspectives, including the
methodology of folklore research and its keen observation of variants, the
cultural construction of value in electronic music and digital media, and the
international politics of establishing protective legislation for heritage and
tradition as "intellectual property". Copies, replications, and claims for their
ownership will also be discussed in the context of constructing ethnic, gender
or geopolitical identity, the representation of history, and the production of
modernity. Finally, the workshop will reflect upon current trends in the politics
and politicizing of tradition and discuss possibilities for a research
methodology that would go beyond explaining cultural transmission with
metaphors of property.
Dans de nombreuses théories sociales, les inventions caractériseraient la modernité,
tandis que, dans les sociétés traditionnelles, les gens reproduiraient simplement les
idées et les pratiques. La modernité elle-même est perçue comme un produit
d’importation occidentale, destiné à être copié par des pays “copieurs” et les
cultures traditionnelles n’y auraient aucun “droit acquis”. Les études récentes sur
l’héritage politique ont éclairé la façon dont les constructions du passé ont placé les
possessions matérielles et symboliques dans une compétition pour les identités
collectives et leur reconnaissance politique. Le concept de “tradition” est utilisé ici
pour désigner “l’héritage” ou le “patrimoine”, et est conçu comme une
reproduction qui rend crédible la revendication par la culture du droit de propriété.
Pourtant, alors même que la réglementation du copyright représente un aspect sans
cesse croissant de la production et de la consommation moderne, il existe des
principes culturels et des pratiques représentatives qui créent chez certains
l’espérance qu’ils pourront copier les autres, produisant ainsi des traditions qui ne
constituent pas pour autant une possession. Cet atelier fait de la politique de
duplication le point de départ d’un débat plus général sur la culture en tant que
question de duplication et de propriété.
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Atelier 3
3-3.1
Thème 3
Copying Western Femininities? (Or Who Owns the High
Heels?), Copier les féminités occidentales (ou qui a le
monopole des talons aiguilles?)
Karin Söderholm LINDELÖF, Södertörn University College, Hudding
(Suède)
Who owns the ‘career woman’? The gender equality? The high heels? The sex
shops? The lipstick? Virgin Mary? Or Feminism? Is it the post-socialist East
and Central European countries or the ‘West’ that holds the true birthrights of
these phenomena - or is it both? This presentation deals with the issue of
culture as ownership and copying in relation to three tightly connected issues:
1) the so-called transition/transformation in East and Central Europe,
2) female gender identities/gender construction, and
3) feminism/gender equality.
The starting point is my on-going empirical research among a group of young
women in Poland, and I want to discuss these problems in relation to the
concept of cultural globalisation. Are the processes of globalisation reciprocal
- or always only ‘one-way’? How big is ‘the Globe,’ really? And is it meaningful
to speak about ‘globalisation’ when it is all about Europe (although with some
input from the USA)?
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3-3.2
Thème 3
Atelier 3
Copies and Variants in Folklore,
Copies et variantes dans le folklore,
Vilmos VOIGT, Eötvös Loránd University, Budapest (Hongrie)
3
The problem of copies versus variants exists today in several fields of research
and communication theory. There is, among others, a very prolific "semiotic"
approach, initiated by Umberto Eco. It deals mainly with the problem, in case
of copies/variants what is STANDING FOR what (aliquid stat pro aliquo).
However in folklore research there is a very elaborated praxis of dealing with
variants - the results of which are mostly neglected by scholars who are not
folklorists.
E.g. in the catalogue of tale types concerning AaTh type 327A there are about
400 "variants" listed from about 50 different peoples or ethnic groups.
Folklorists know how to deal with that amount of copies/variants! The same
problem arises when we look to "copyright" problems of intangible cultural
heritage. In folklore research the scholars know how and to whom we can
ascribe the copies/variants. The paper will give discussion of the topic,
suggesting a solid solution to it, and suggesting its application by WIPO too.
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3-3.3
Thème 3
Prefab Music - The Recycled Sounds of Digital Media,
Musique préfabriquée: les sons recyclés des médias
numériques,
Robert WILLIM, Lund University, Lund (Suède)
Digital media open up for new cultural practices. The use of prefabricated
digital objects in the creation of new works makes questions of copyright and
ownership crucial. Sounds that are public and in a legal sense copyright free
can for example be sampled and used in commercial products. Important
questions worth raising then is how a specific value of a work is being
culturally constructed? And how do different actors actually handle different
sound objects by using digital media? My paper will deal with these questions
by discussing recent phenomena within electronic music.
3
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3-3.4
Thème 3
Atelier 3
Copies and Originals: The International Politics of
‘Intangible Heritage’ and ‘Traditional Knowledge’, ,
Copies et originaux: les politiques internationales du
"patrimoine immatériel" et du "savoir traditionnel",
Valdimar HAFSTEIN, University of California (USA)
3
In June 2003, UNESCO Intergovernmental Expert Committee approved the
final draft for a new international convention for the safeguarding of
"intangible cultural heritage". Meanwhile, a special body within WIPO (the
UN agency responsible for the promotion of intellectual property worldwide)
is studying ways to adjust the intellectual property rights system so as to extend
protection to folklore and traditional knowledge.
This paper will focus on work currently underway at WIPO and UNESCO to
protect folklore by means of intellectual property regimes. Through critical
analysis of the discourse of intergovernmental committees, national
delegations, and NGOs, and an historical critique of central concepts in this
discourse, I attempt to understand the paradoxes posed by the juxtaposition of
intellectual property rights and unauthored materials (folklore). Tracing the
roots of these paradoxes to social developments and conceptual realignments
in 18th and 19th century Europe, the paper will place the current international
debates in the context of colonial relations and the rise of possessive
individualism in the expressive sphere, with the invention of authorship, the
advent of copyright, and the construction of originality.
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3-3.5
Thème 3
"Tu n’es pas une Tsigane authentique !"
La construction de l’authenticité dans une foire dédiée
aux traditions des Roms,
Iulia HASDEU, Université de Genève (Suisse)
Dans mon intervention, je voudrais proposer une incursion anthropologique
dans ce qu’on pourrait appeler la mise en scène des traditions à travers des
événements de type foires ou expositions. Cette mise en scène est organisée par
des instances qui font autorité en la matière, comme les musées
ethnographiques. Plus concrètement, il s’agit de montrer comment des Roms
kalderash sont confrontés à leur propre image, fournie par un musée
ethnographique réputé de la capitale roumaine, Bucarest.
Déçus, intrigués, déconcertés, contrariés, les Roms finissent par s’approprier
cette image fabriquée en dehors d’eux et sans eux et l’utilisent comme stratégie
de marché. Les Roms utilisent ainsi, une fois de plus, les outils fournis par les
Gadje - en occurrence, les idées “d’authenticité” et de "pureté" ethnique - pour
se construire de nouvelles stratégies identitaires et devenir (co)auteurs de cette
mise en scène de Soi-même comme un Autre.
“YOU’RE NOT AN AUTHENTIC GYPSY!”: THE CONSTRUCTION OF AUTHENTICITY IN A FAIR
DEDICATED TO ROMA TRADITIONS - In this paper, I propose an anthropological
incursion into what we may call the mise-en-scène of traditions through exhibit and
fair events. This mise-en-scène is organized by authorities who set the rules in this
field, such as ethnographic museums. Specifically, I demonstrate how the Kalderash
Roma are faced with an image of themselves offered up by a well-known
ethnographic museum of the Romanian capital, Bucharest. Disappointed, intrigued,
disconcerted and irritated, the Roma end up appropriating this image manufactured
from without and without their participation, and they use it as a marketing
strategy. Thus, once again, the Roma utilize the tools furnished by the Gaje (nonGypsies) – in this case, the ideas of “authenticity” and ethnic “purity” – to construct
new identity strategies for themselves and become (co-)authors of this mise-en-scène
of Self as an Other.
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3-3.6
Thème 3
Atelier 3
Whose Apostle ? Stephen of Perm, Georgi Lytkin and the
Rise of Komi (Zyrian) Nationalism in late 19th Century,
Apôtre de qui? Stephen de Perm, Georgi Lytkin
et la montée du nationalisme Komi (Zyrian) à la fin
du XIXe siècle,
Indrek JÄÄTS, Department of of Ethnology, University of Tartu (Estonie)
3
St. Stephen of Perm was a Russian clergyman of late 14th century, the first
bishop of Perm. He created a special alphabet for Zyrians and translated some
ecclesiastical texts into Komi. He converted Zyrians to Orthodox Christianity
and united their lands with the principality of Moscow. Zyrian literacy
disappeared soon after Stephen of Perm, but not completely. Georgi Lytkin
(1835-1907) was a linguist, historian, translator and one of the first Komi
nationalists. In my presentation, I would like to show how Lytkin used Stephen
of Perm and his legacy in his own work of nation building. He linked his works
on Komi linguistics and history with the tradition created by Stephen of Perm,
who was a legitimate and positive hero in those days in Russia. Lytkin
propagated Stephen of Perm as the Apostle of the Komis and probably saw
himself as successor of St. Stephen’s work.
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3-3.7
Thème 3
Tradition is Ownership ?
La tradition est-elle une propriété?
Pertti J. ANTTONEN, Dpt.of Cultural Research University of Helsinki
(Finlande)
Recent studies on heritage politics have shed light on how ideological
constructions of the past and cultural belonging yield symbolic and material
possessions in competitions over collective identities and their political
recognition. The papers in this workshop serve to witness of the multitude of
critically important issues that need to be addressed in this regard. But to what
extent does our research into heritage making follow conceptually its
politicized object? Does our methodology in the study of "traditionality" and
the replication of cultural practices confine itself to concepts and cognitive
models that lend culture to claims of ownership? Do we explain cultural
transmission with metaphors of property ?
3
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3-3.8
Thème 3
Atelier 3
The Emergence of International Law surrounding
Cultural Heritage, L'émergence d'une réglementation
internationale en matière de patrimoine culturel,
Valdimar HAFSTEIN, University of California (USA)
3
Strange though it may seem, some of the most important work in progress on
folklore and traditional culture is being done not by ethnologists or folklorists,
but by lawyers and national delegates in the international organizations of the
United Nations system. A special section devoted to "intangible cultural
heritage" was established within UNESCO in the last decade as a complement
to the organization’s work on the protection of tangible cultural heritage.
Another special body within WIPO (World Intellectual Property Organization)
is studying ways to adjust the intellectual property rights system so as to extend
protection to folklore and traditional knowledge. Concrete steps have already
been taken, e.g. the development of an intellectual property toolkit for
"traditional knowledge holders" which is likely to have considerable effect on
the conditions of access of scholars to cultural materials. European
ethnologists and folklorists have for the most part been remarkably indifferent
to these developments, which concern the very objects of their study and the
people with whom they collaborate.
The work undertaken by WIPO and UNESCO raises many questions which
ethnologists and folklorists are uniquely equipped to grapple with. This
roundtable is designed as a forum where SIEF members can gain greater insight
into the work in progress at UNESCO and WIPO, while contributing their
own insights and sharing their concerns directly with the officials in charge of
these matters at these UN organizations., will present the work of their
respective organizations in the field of intangible cultural heritage and
traditional culture and seek input from researchers in our fields".
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Atelier 4
Les centres anciens patrimoines communs ?
Ancients Sites, Common Heritage ?
LES CENTRES ANCIENS, PATRIMOINES COMMUNS ?
ANCIENTS SITES, COMMON HERITAGE ?
3-4 intro
Thème 3
Abdelmajid ARRIF, MMSH- IREMAM, Aix-en-Provence (France)
Cet atelier vise à rompre avec certaines évidences et invite à interroger le
patrimoine, urbain et architectural en Méditerranée, non pas en soi, comme s’il
s’agissait d’une valeur immanente, mais en tant qu’objet de construction
sociale et symbolique pris dans des processus et des enjeux de
patrimonialisation qui engagent diverses modalités d’intervention, logiques
d’action, différents acteurs, usages et systèmes de référence.
C’est cette pluralité instable et polémique des usages et des représentations du
patrimonial qui sera privilégiée ici. La réponse à ces questionnements, ouverts,
prendra appui sur différents vecteurs de conflits d’usage et
d’appropriation/expropriation tels indiqués ci-dessous à titre d’exemple :
- le tourisme
- la muséification des territoires urbains (centres historiques…)
- la gentification négatrice de la mixité sociale exprimée parfois en termes de
reconquêtes du centre historique ; ses effets d’exclusion, de délégitimation et
de stigmatisation
- les enjeux d’autochtonie, de citadinité…
- les enjeux de mémoire : exemples de la mémoire coloniale, “migratoire”…
- les “patrimoines métisses” : lieux religieux, pèlerinages, villes coloniales…
- les enjeux d’identité nationale, régionale, diasporique…
This work-group aims at dealing with widespread theories. It encourages the examination of
urban and architectural Mediterranean heritage, not in itself, as an inherent value, but as an
object of social and symbolic construction, involved into processes and issues of evolution,
into heritage which require various modes of intervention and dynamics of action, different
actors, ways and systems of reference. We will focus precisely on this unstable and
controversial multiplicity of uses and representations of heritage. Answers to these wide open
interrogatory will lean on various spheres of conflicts over use and
appropriation/expropriation as indicated by the examples listed below:
- Tourism
- The conversion of public areas into museums (historical places…)
- The development of separate communities as a negation of social blending, sometimes
expressed by reaffirming the use of the historical site; its effects of exclusion, delegitimization, and stigmatization
- Issues concerning indigenous and minority rights
- Issues of memory (colonial memory, “migrant” memor)
- “Hybrid heritage”( religious places, places of pilgrimage, colonial towns)
- Issues of national, regional, diasporic identities (related to nations, regions, diasporas …)
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3-4.1
Thème 3
Atelier 4
Patrimoine problématique ou la difficile construction
symbolique de Jerez de la Frontera,
Miranda JESUS, Centre de Recherches et d’Études Anthropologiques, Lyon
(France)
3
La ville de Jerez de la Frontera est associée aux vins, pourtant depuis quelques
années, les “bodegas” désaffectées – autrefois en périphérie, aujourd’hui en
centre-ville – posent problème. Les qualités architectoniques, ajoutées à une
pression foncière importante, rendent ce patrimoine industriel on ne peut plus
problématique. Les pouvoirs publics, principaux acteurs de la construction
symbolique de la cité jouent un rôle central dans l’articulation de différents
intérêts contradictoires. Ville andalouse, Jerez de la Frontera possède un
caractère social marqué par la polarisation, l’asymétrie et l’inégalité ; c’est-àdire une société avec deux grandes différenciations sociales qui se traduisent
par des relations de domination et de soumission presque traditionnellement.
Pourtant le caractère ouvrier et syndical local, dans la construction de l’image
moderne de la cité, est complètement passé sous silence. À travers le devenir du
patrimoine industriel, se joue un affrontement autour de la mémoire entre les
autorités municipales et la société civile.
THE
PROBLEMATIC HERITAGE, OR DIFFICULTIES IN THE SYMBOLIC CONSTRUCTION OF
- The city of Jerez de la Frontera is associated with the culture
of regional species of white wine (“sherry”) , yet in the last several years,but
disaffected “bodegas” – once located in the periphery, now in the city center- pose
a problem. Architectonic features, together with a significant pressure for land,
make this industrial heritage all the more problematic. Public authorities, the
principal actors in the symbolic construction of the city, play a central role in the
articulation of contradictory interests. The Andalusian city features a social context
marked by polarization, asymmetry and inequality; that is, a society with two large
social classes organized into somewhat traditional relations of dominance and
submission. Yet in the public construction of the modern image of the city, its
working-class and local trade union are completely overlooked. Through the
creation of places and monuments of industrial heritage, a confrontation over
memory is getting played out between City Hall and the civil society.
JEREZ DE LA FRONTERA
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Atelier 4
3-4.2
Thème 3
Urban alteration and memory : Citizen involvement with
regards to making heritage in Ciutat de Mallorca,
Mutation urbaine et mémoire : l'engagement citadin au
regard du patrimoine dans la ville de Mallorca,
Marc Andreu MORELL I TIPPER, & Jaume FRANQUESA I
BARTOLOMÉ, Universitat des Illes Balears, Ciutat de Mallorca (Espagne)
Production processes valuing urban space for tourism are based on heritage
referents. The whole Historic Centre is regarded as a heritage core or circuit
(its layout, cracked perspectives, its life…). Urban actions embellish the
landscape and attach significance to spaces; they produce social and cultural
settings, as well as strong impacts on the population, which does not always
take part in the decision-making process. The policy of memory defines the
landmarks to be remembered, not always taking into account the memory of
those living there, making heritage through urban alterations: a policy of places
linked to exclusion and gentrification processes. Meanwhile, programmed
spaces are typified by a defined image from above and to a great extent guided
by market interests. This often glossy image contrasts with the fact that the
new spaces and its heterogeneous mobilities become sources of conflict and
renegotiation.
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3-4.3
Thème 3
Atelier 4
Lien et séparation ethnique en Transylvanie.
Les usages du patrimoine à Cluj-Napoca,
Bianca BOTEA, Université Lumière, Lyon (France)
3
Mon intervention propose une analyse des utilisations du patrimoine et de ces
enjeux dans la ville de Cluj-Napoca, capitale historique de la Transylvanie
(Roumanie). La Transylvanie est une région multiethnique et
multiconfessionnelle, mais également une région qui fît l’objet de nombreuses
controverses tout au long de l’histoire entre les populations hongroises et
roumaines. Rappelons qu’en 1918 la Transylvanie est passée du Royaume
Hongrois à la Roumanie, ce qui a laissé une forte minorité hongroise au sein
du territoire roumain (à Cluj-Napoca la minorité hongroise représente
aujourd’hui 16,8 % de la population de la ville).
Le centre ville de Cluj-Napoca est une excellente illustration des compétitions
entre les deux élites, hongroise et roumaine, pour l’occupation symbolique de
l’espace. Certains bâtiments, statues, les noms des rues, les objets de musées,
apparaissent comme le patrimoine exclusif de chacune des deux communautés.
Cette confrontation des mémoires collectives et cette négociation de
l’autochtonie à l’échelle de la ville touchent plus largement la Transylvanie,
considérée comme territoire-patrimoine pour chacune des deux parties. Mais le
patrimoine n’est pas seulement celui qui sépare, il est aussi celui qui rassemble.
Sous l’influence des nouvelles actions civiques et des nouveaux enjeux
régionaux et européens, une autre compétition a lieu, entre une Transylvanieespace des fragmentations identitaires, des séparations ethniques, et une autre,
encore timide, de la mise en commun et du lien qui unit les différences.
ETHNIC TIES AND SEPARATION IN TRANSYLVANIA: THE USES OF HERITAGE IN CLUJNAPOCA - My paper aims to analyze the uses and stakes of heritage in the city of Cluj-Napoca,
historical capital of Transylvania (Romania). Transylvania is a multiethnic and multireligious
region, but it is also a region which was the object of several disputes between the Hungarian
and Romanian populations throughout history. It must be recalled that in 1918, Transylvania
passed from the Hungarian Kingdom to Romania, and this left behind a substantial Hungarian
minority within Romanian territory (in Cluj-Napoca, the Hungarian minority today makes up
16.8% of the city’s population). Cluj-Napoca’s city center is an excellent illustration of
competitions between the two elites, Hungarian and Romanian, for the symbolic occupation
of space. Certain buildings, statues, street names and museum objects appear as the exclusive
heritage of each of the two communities. The confrontation of collective memories and the
negotiation of autochthony at the local level concerns Transylvania as a whole, considered as
heritage-territory for both parties. But heritage is not only what separates; it is also what
unites. Under the influence of new civic actions and new regional and European stakes,
another competition is taking place between one Transylvania – a space of fragmentary
identities of ethnic separations- and another one, still tentative, of sharing and ties which unite
differences.
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Atelier 4
3-4.4
Thème 3
Les nouvelles routes sahariennes en Mauritanie
post-colonial: la valorisation touristique et idéologique
de Ouadane,
Francisco FREIRE, Instituto de Investigação Científica e Tropical/Centro de
Estudos Africanos e Asiáticos, Lisbonne (Portugal)
La Mauritanie est après l’indépendance officiellement définie comme “trait
d’union” entre le monde “noir” et le monde “arabe”. Dans cette
communication on veut questionner le poids de ces chemins, en prenant
comme exemple la ville de Ouadane. Située au Nord, Ouadane, qui était un
important entrepôt caravanier, liant le Sud et la Méditerranée, est aujourd’hui
valorisé touristiquement. Son importance est reconnue par l’UNESCO et les
touristes européens. On fait aussi officiellement la publicité de la région comme
élément identitaire privilégié - le “berceau de la nation”.
Les relations culturelles entre la Mauritanie et le Portugal (deux pays
méditerranéens périphériques) se mobilisent aujourd’hui essentiellement sur
Oudane, avec la récupération du centre historique de la ville (500 années après
l’effective présence portugaise). On exposera les caractéristiques de la
valorisation du Nord de Mauritanie en contexte post-colonial, visibles dans les
nouvelles formes de coopération, et en même temps analyser la possibilité
d’une relocalisation du pays dans un espace méditerranéen.
NEW SAHARAN ROUTES IN POST-COLONIAL MAURITANIA: THE TOURISTIC AND
IDEOLOGICAL VALORISATION OF OUADANE - Independent Mauritania is officially
defined as a “crossroads of civilization” between the “African” and “Arab” worlds.
In this presentation, we will question the value of these paths, taking the village of
Ouadane as a case study. This northern village - in the past a fundamental caravan
centre, connecting the South with the Mediterranean -, is today promoted as a
touristic destination, with its importance recognised by UNESCO and by the many
visitors flocking there from Europe. This region is also officially described as a
fundamental element of identity – the “cradle of the nation”.
Cultural relations between Mauritania and Portugal (two peripheral Mediterranean
nations) are today mostly memorized utilizing Ouadane, with the restoration of the
ancient city center (500 years after the actual Portuguese presence). We want to
expose valorisation of the north of Mauritania in a post-colonial context, focusing
on newly adopted forms of cooperation, at the same time we seek to analyse the
chances of the country’s relocation in a Mediterranean territory.
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3-4.5
Thème 3
Atelier 4
Rencontres et conflits entre monde musulman
et monde européen autour des funduks,
Muriel DUTRAIT, Université de Toulouse le Mirail – UFR d’Histoire, Arts et
Archéologie. FRAMESPA, Toulouse (France)
3
La présence d’un funduk dans une ville constitue le rare témoignage urbain de
la présence des Européens en terre d’Islam au Moyen Age. A Tunis, à Damas,
à Alexandrie, en Cilicie, les Catalans, les Vénitiens, les Génois, les Pisans
bénéficiaient de quartiers réservés construits sur un même modèle d’origine
orientale. Or, la transformation évidente du tissu urbain de ces cités au cours
du temps, ne permet pas d’avoir aujourd’hui une vision et une compréhension
immédiates de ces lieux, et semble poser de nombreux obstacles à la recherche
archéologique. Le recours aux archives est alors nécessaire : la confrontation
des sources européennes et arabes peut d’ailleurs être éclairante sur les statuts
politiques et juridiques de ces quartiers. Mais l’enquête doit aller plus loin et
revenir sur les approches historiographiques. Car les enjeux de mémoire sont
ici divers et sensibles, et les interprétations parfois contradictoires. L’étude de
la présence de ces étrangers chrétiens dans les villes musulmanes pose les
questions de l’identité, de l’assimilation, de la rencontre, de l’hospitalité, mais
aussi celles de la colonisation, du conflit, de l’exclusion. Enfin, ces funduks
peuvent-ils représenter un patrimoine architectural commun et partagé entre
monde européen et monde musulman au sein de la Méditerranée ?
ENCOUNTERS AND CONFLICTS BETWEEN THE MUSLIM AND EUROPEAN WORLDS : THE
CASE OF FUNDUKS - The presence of a funduk in a city constitutes rare urban
evidence of the presence of Europeans in Islamic territories during the Middle Ages.
In Tunis, Damascus, Alexandria, and Cilicia, the Catalans, Venetians, Genoese and
Pisans benefitted from reserved quarters constructed on the same Oriental model.
The striking transformation of the urban fabric of these cities over the course of
time does not allow us today to have an immediate vision and understanding of
these places, it also tends to place numerous obstacles in the way of archaeological
research. Recourse to archival work is thus necessary: the comparison of European
and Arab sources can, moreover, shed light on the political and juridical status of
these quarters. But the investigation must go still further on and re-examine
historiographic approaches: here, the stakes of memory are diverse and sensitive,
and interpretations are sometimes contradictory. The study of the presence of
Christian foreigners in Muslim cities poses questions of identity, assimilation,
encounter and hospitality, but also of colonization, conflict and exclusion. Can
these funduks, then, represent a common architectural heritage, shared by both,
Europeans and Muslims in the heart of the Mediterranean?
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Atelier 4
3-4.6
Thème 3
Réinvention des lieux et interprétation du passé :
patrimoine et manifestations artistiques dans la vieille
ville de Plovdiv (Bulgarie),
Krassimira KRASTANOVA, Institut de Folklore Plovdiv (Bulgarie) &
Michel RAUTENBERG, Centre lillois d’études et de recherche sociologiques
et économique, Faculté des sciences économiques et sociales, Villeneuve
d’Ascq (France)
A l’heure de l’intensification des échanges la question de la localité prend une
pertinence nouvelle dans le débat anthropologique. Les villes développent des
stratégies d’image des politiques touristiques qui ont des incidences sur les
pratiques et les représentations que les citadins ont de leurs cités.
Dans le cadre des politiques patrimoniales de la Bulgarie communiste “Staria
Grad” -le vieux Plovdiv- a été érigé en secteur sauvegardé sur un mode proche
de ce qu’on a connu en France. Il s’agissait de conserver ce qui avait fait la
richesse de l’histoire de la Bulgarie, et Plovdiv avait été choisie comme
l’exemple type de l’architecture urbaine de la “Renaissance bulgare” qui ouvrit
la période de lutte contre les Ottomans. Derrière les décisions politiques,
d’autres dynamiques ont été engagées qui ont fait de Plovdiv un haut lieu de la
peinture nationale. Il s’agira dans cette communication de montrer comment
les Plovdiviens envisagent les continuités et les évolutions de ces
manifestations, cette singularité de la ville étant toujours revendiquée par les
milieux culturels et artistiques, entre souvenirs d’une période culturellement
florissante et marchandisation actuelle de la culture et de l’art.
THE REINVENTION OF PLACES AND THE INTERPRETATION OF THE PAST : HERITAGE AND
ARTISTIC EXHIBITS IN THE OLD CITY OF PLOVDIV (BULGARIA) - In a period of
intensifying exchanges, the question of locality takes on a new relevance in
anthropological debate. Cities develop image strategies in their tourist policies,
which French politics of monumental space have consequences for the practices and
representations that citizens carry their cities. In the framework of heritage policies
of communist Bulgaria, “Staria Grad” – the old city of Plovdiv – was made into a
protected sector in a manner similar to develop about. The approach was to
preserve what made the richness of history in Bulgaria, and Plovdiv was chosen as
a model example of urban architecture from the “Bulgarian Renaissance”, which
began the period of struggle against the Ottomans. Behind these political decisions,
other dynamics were set into motion which made Plovdiv one of the privileged
places of national painting. In this presentation, we show how the Plovdivians
envisage the continuities and evolutions of these exhibits; the uniqueness of the city
is constantly being claimed by cultural and artistic milieus, between memories of a
culturally fertile period and the current marketing of culture and art.
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Atelier 5
Construire - habiter - penser
Building – Dwelling – Thinking
BUILDING – DWELLING – THINKING : “
HERITAGE
”
AS MEANS OF CULTIVATING OR FORTIFYING THE ETHNIC
FRONTIER,
CONSTRUIRE -
HABITER
-
PENSER
:
LE PATRIMOINE
COMME MOYEN DE CULTIVER ET RENFORCER LES FRONTIÈRES
ETHNIQUES,
Ullrich KOCKEL, Centre for European Studies, University of the West of
England, Bristol (GB)
3
As global processes create increasingly diffuse ‘cultures’ and ‘identities’,
heritage becomes an important political and economic issue. A Janus-headed
concept facing towards the future at least as much as towards the past, heritage
is used inclusively, to ‘cultivate’ places and spaces of togetherness, or
exclusively, to ‘fortify’ one’s Own against the Other. It is a renewable resource
with all the ecological opportunities and threats that entails.
The workshop critically examines examples of built, lived and imagined
heritages, different actors in the competition for heritage as a resource in
polyethnic society, and theoretical approaches to the problematic.
En tant que procédé qui créé des “cultures” et des “identités” de plus en plus
diffuses, le patrimoine devient un important sujet politique et économique. Concept
qui, comme Janus, fait au moins autant face au futur qu’au passé, la notion de
patrimoine est utilisée pour inclure en “cultivant” les lieux et les espaces de
rencontre ou pour exclure, en fortifiant le bien de l’Un contre l’Autre. Il s’agit d’une
ressource renouvelable avec toutes les occasions écologiques et les menaces que cela
entraîne. L’atelier examinera d’un point de vue critique des exemples de patrimoine
construit, vécu et imaginé, les différents acteurs en compétition pour l’appropriation
du patrimoine en tant que richesse dans une société pluriethnique ainsi que les
approches théoriques de la question.
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3-5.1
Thème 3
15/04/04
Some characteristic features of the formation
and interaction of ethnocultural groups in the cities
of Ukraine in the second half of the XXth century
(up till 1991), Quelques aspects de la formation et de
l'interaction des groupes ethno-culturels dans les villes
ukrainiennes dans la seconde moitié du XXe siècle
(jusqu'en 1991)
Oleksandra MATYUKHINA, Department of Philosophy, National University
“Lvivska Polytechnica”, Kiev (Ukraine)
Every city has a unique culture that has been created by its natives and bearers.
But after World War II changes have taken place in the composition of the
population of the central and east European cities. An overwhelming majority
of the natives perished during the war being deported or banished from the
cities. It was replaced by newcomers from the nearby towns and villages. The
following ethnocultural groups were formed in big cities of Ukraine in the
second half of the XXth century:
a) natives living in the city since the beginning of the XXth century or
even earlier;
b) newcomers from the nearby towns and villages;
c) newcomers from other regions of Ukraine and different republics of the
former USSR.
Constant communication among the representatives of different groups, the
influence of urbanization factors led to the intermingling of different groups
and forming a new urban culture. Similar integration processes were also
characteristic, to different extent, of big cities of Byelorussia, Moldova and
Russia.
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L’autoportrait architectural d’un village Bulgare
musulman,
Bojidar ALEXIEV, Académie des Sciences Bulgare
3
Je me propose d’analyser le cas du village de Tchepintsi, district de Smolyan,
dont les habitants (Bulgares musulmans) ont décidé après la chute du régime
communiste en Bulgarie d’entreprendre la construction d’une nouvelle
mosquée. La tentative a mené le village et ses leaders à la nécessité de répondre
à des questions importantes. Préserver ou détruire l’ancienne mosquée ? Ce qui
voulait dire : conserver le patrimoine ou opter pour la modernisation ? Les
paysans de Tchepintsi ont tenté de ne pas opposer la modernité au passé,
reniant ainsi la façon d’agir du régime totalitariste et athée à l’égard des signes
de l’islam dans les Rhodopes.
On a dû aussi chercher les formes architecturales qui exprimeraient l’adhésion
à la civilisation islamique et à la fois désigneraient l’originalité des Bulgares
musulmans à l’égard des Turcs, sans manquer d’augmenter le prestige du
village par rapport aux localités voisines.
Les habitants de Tchepintsi et leurs leaders ont réussi à visualiser les principes
constituant l’originalité de la minorité religieuse tout entière, ainsi que leur
projet d’avenir : rester fidèles à ce qu’ils considèrent comme leurs propres
traditions tout en repoussant l’idée que "musulman" signifie "arriéré".
THE ARCHITECTURAL SELF-PORTRAIT OF A MUSLIM BULGARIAN VILLAGE - In this
presentation, I analyse the case of the village of Tchepintsi, in the district of
Smolyan, whose inhabitants (Muslim Bulgarians) decided to build a new mosque
after the fall of the communist regime in Bulgaria. This endeavor obliged the village
and its leaders to answer some important questions: should the old mosque be
preserved or destroyed? Or, to put it differently, should one preserve heritage or opt
for modernization? The peasants of Tchepintsi sought to avoid opposing modernity
with the past, thus denying the totalitarian regime’s atheist stance towards traces of
Islam in the Rhodopes. It was also necessary to look for architectural forms which
would express aderence to Islamic civilization and at the same time indicate the
originality of the Muslim Bulgarians in comparison with the Turks. But another ain
was to increase the village’s prestige with respect to neighboring towns. The
inhabitants of Tchepintsi and their leaders have managed to visualize the principles
which make up the originality of that religious minority, as well as their project for
the future, which is to remain faithful to what they consider their own traditions
while completely rejecting the idea that “Muslim” means “backwards”.
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3-5.3
Thème 3
15/04/04
The interior of the Tatar dwelling – cultural heritage
and space of polyethnicity, L'intérieur d'une demeure
Tatare - patrimoine culturel et espace de polyethnicité,
Suleymanova DILYARA, Kazen State University (Russie)
The interior of the dwelling as the closest culturally constructed space to a
human reflects many aspects of development of a culture and its history,
preserving the most valuable and essential elements of cultural heritage. The
interior of traditional dwelling of Volga-Ural Tatars (19 - beginning of the 20th
century) maintained and reproduced in its structure the traditional Turkic ideas
about the structure and order of the world. The peculiarities of the Volga-Ural
region – its polyethnicity - reflected on the dwelling interior: many elements of
furniture are belonging to a Slavic and Finno-Ugric tradition while division of
inner space and decorative organization reflects Turkic traditional outlook. It’s
also a model of the diachronic coexistence of ancient Turkic-Muslim traditions
and modern European innovations.
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The utilisation of cultural heritage(s): conflicting identity
policies and strategies in a polyethnic suburban village,
L'utilisation des patrimoines culturels: politiques
identitaires conflictuelles et stratégies dans une banlieue
pluriethnique,
Judit GULYÁS, Eötvös Loránd University, Budapest (Hongrie)
3
Piliscsaba is a village in the vicinity of the capital, Budapest (Hungary). Since
the 18th century, three ethnic and national minorities can be found in the
village: Germans, Slovaks and Roma. The ethnic differences have been
manifested in the spheres of (folk) culture, economy, lifestyle and the use of
space. Since the 1930s the village has also become a popular holiday
destination for well-off middle class people. In the 1990s many upper class
residents of the capital moved to settle in the formerly scarcely populated
villages in the vicinity of Budapest. This sub-urbanisation in the case of
Piliscsaba resulted in various conflicts.
The new-comers have begun to dominate cultural and other public institutions,
and have tried to establish, invent and import such (primarily cultural)
products, “traditions” and institutions that are not derived from the traditional
multi-national culture of the village. Meanwhile, all three nationalities have
made different attempts to re-shape, revive and re-interpret their traditional
culture as well as national and local identity. The presentation reveals the
complex relationship and strategies of the various parties in the utilisation and
re-interpretation of cultural heritage as a means of identity-construction and of
determining local public life and community. The survey is based upon
document analysis, interviews and observant participation.
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3-5.5
Thème 3
15/04/04
The role of cultural and mental heritage in political
power relations and in the accumulation of economic
capital, Le rôle du patrimoine culturel et mental dans les
relations politiques de pouvoir et dans l'accumulation de
capital economique,
Gyöngyi SCHWARCZ, Hungarian Academy of Sciences, Budapest (Hongrie)
The paper investigates the changing attitudes of the German population to
political power relations in a Hungarian village after the second World War. It
makes an attempt at revealing what role the preserved mental and cultural
heritage and traditions have played in individual and community
achievements. In the settlement concerned the majority of local population had
been made up of Germans for centuries. Following the second World War, the
German population in the village lost its former political and economic chief
roles, and these positions were grasped by a few local Hungarian families. At
this time Hungarian new-comers settled down in the village. However, in the
late Socialist period (1970s and 1980s), the Germans gradually began to take
over the key positions of the village management.
After the turn of the regime, the majority of the members of the local council
elected in a democratic manner belongs to the German national minority. The
turn of regime brought about quite serious economic hardships. The settlement
has managed to cope with those problems, and in this process the capital
flowing into the village from Germany played a considerable role. Besides, this
procedure also contributed to the assignment of new roles to the preservation
of custom, language and identity.
The preservation of mental heritage previously occurred only at family and
school level, but in the last decade owing to political and economic change it
has become conscious and more community-based. It has been utilised as a
source in the accumulation of economic capital by the local German villagers
and by the local council as well.
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Transit experiences: with and without tradition,
Expériences de migrants : avec et sans tradition,
Elka TSCHERNOKOSHEWA, Sorbisches Institut Bautzen (Allemagne)
What do people take with them when they move from one place to another?
What function has tradition and what place does it take in our lives?
Which parts of it are people’s own decisions and which are expectations and
forces from the outside world?
The paper discusses these questions and studies different transit experiences:
- Horno: resettlement of a village population (Lusatia)
- immigration experiences in Germany
- socialist tradition after reunification (transformation experiences in
Eastern Germay)
3
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3-5.7
Thème 3
15/04/04
Frontiers as communicative spaces,
Les frontières comme espaces de communication,
Máiréad NIC CRAITH, University of Ulster, (GB)
Regional and minority cultures across international borders provide the focus
for this contribution which evaluates the extent to which such groups engage
in cross-border activities as a means of reviving, developing and enhancing
their cultural and linguistic heritage. Beginning with an examination of the
concept and status of cross-border and/or kin state languages, the paper
reviews the extent of transfrontier co-operation between different cultural
groups in Europe. It assesses the potential benefits of such initiatives on the
ethnic frontier but also draws attention to reasons why some minorities may
prefer to maintain the border as a symbol of separateness rather than one of
unity. In conclusion the contribution calls for greater incentives for crossborder activities and the dissemination of information on good practice.
3
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Atelier 5
The British Empire and Commonwealth museum
as a cultural artefact, Le musée de l'empire britannique
et du Commonwealth, objet culturel,
Penelope HARNETT, University of the West of England, Bristol (GB)
& Elizabeth NEWMAN, University of the West of England Bristol (GB)
The first part of the paper asks: Whose stories are told within the museum?
Who are we and who is the other? How fluid are the boundaries between
ourselves and the other? What does the imperial and commonwealth heritage
look like? The second part of the paper looks at the interpretation of that
heritage - firstly by trainee teachers: What sense do they make of it? How do
they mediate this to young children from a range of ethnic backgrounds?
Secondly, the voice of the children: Do they make links with the museum and
their own identities? The session includes examples of trainee teachers’ and
children’s work.
3
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3-5.9
Thème 3
15/04/04
Monarchy, Heritage and British Identities,
Monarchie, patrimoine et identités britanniques,
Anne ROWBOTTOM, Manchester Metropolitan University (GB)
The nation has been described as an "imagined community" (Anderson 1983)
and in the United Kingdom the official symbol of this imagining is the Head of
State, Queen Elizabeth II. Through the historical continuity of the institution
of monarchy the Queen provides the embodiment of national heritage and, in
her heirs and successors, simultaneously projects the idea of continuation into
the future. Rituals centering on the Queen and her family form a central
component of the civil religion of the nation- state in which, as well as
symbolising the unity of the component nations of the U.K., the style of
monarchy provides a means of differentiating Britain from other European
nations. The most obvious and well known displays of British national heritage
and unity are seen in the lavish rituals of the Coronation, royal weddings,
funerals and the recent Golden Jubilee. However, the most regularly performed
royal rituals are visits to civic, commercial and charitable organisations
throughout the country.
In this paper I draw upon extensive participant observation and interviews
with organisers and recipients of royal visits to the North of England, in
particular to a town which has been affected by the decline of the cotton
industry, and where immigration has produced a multicultural society. My
discussion uses the concept of vernacular civil religion to demonstrate the way
royal visits may construct a sense of national identity and unity while
paradoxically being used in the promotion of competing identities and
economic interests.
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Atelier 5
The Mother of Grace Club: continuity, transformation,
and negotiation in the vernacular Catholicism of
Portuguese and Italian-American women, “The mother of
Grace Club”: continuité, transformation et négociation
dans le catholicisme vernaculaire des portugaises et des
italiennes d'Amérique,
Leonard Norman PRIMIANO, Cabrini College, Radnor (USA).
3
In 2001, I was contacted by professional photographer, Dana Salvo, and asked
whether I would be willing to collaborate with him on a project studying the
activities of the members of the "Mother of Grace Club," an extraordinary
social and religious alliance of Portuguese-American and Italian-American
women, primarily the wives of fishermen, living today in historic Gloucester,
Massachusetts, the oldest seaport in America. The Mother of Grace Club had
its genesis as a support group for women anxious about the safety of their
husbands and sons during World War II. With its transplanted European
traditions of pageants, parades, feasts, and novenas, the Club members played
a significant role in the civil, social, ethnic, and religious life of Gloucester as
the organization evolved from a war-time activity to a robust cultural and
religious outlet for these women.
Fifty years later, the members still gather to eat, sing, socialize, and pray. Their
prayers and hopes for blessings -- for their young family members; alcohol and
drug problems; sickness; and for an abundance of fish -- remain an integral
reason for this organization’s existence. This paper will chronicle and analyse
the rich cultural traditions of these women, as well as the significant
institutional, community, and individual negotiations found within their
vibrant vernacular Catholic spirituality.
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3-5.11
Thème 3
15/04/04
Parallels Between the Spain of Franco and the Yugoslavia
of Tito, Parallèles entre l'Espagne de Franco et la
Yougoslavie de Tito,
Petra STEFANOVIC, University of Ljubljana, (Slovénie)
In both cases there was an experience of a unique regime in the recent past: one
of rightist and the other of leftist dictatorship. Nowadays these states, or the
newly-formed states, are having difficulties accepting their history and
acknowledging the consequences. It is hard to tide up the past and, at the same
time, to fulfil the eager desire to catch up Europe and prove the capability to
reach the standards of a successful democratic state. In my opinion, without a
complete incorporation of the past into the present, the future, will be
unstable. Slovenia and Spain are still struggling with the heritage of the past
regimes. The topic of my research paper is to analyse how they confront their
past through music, movies and literature.
3
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Atelier 6
Lieux de conflits, lieux de partage
Places of Conflict, Places of Sharing : Spaces and Constructions of Heritage
LIEUX
DE CONFLITS, LIEUX DE PARTAGE
:
LES ESPACES ET LES CONSTRUCTIONS DU PATRIMOINE,
PLACES OF CONFLICT, PLACES OF SHARING :
SPACES AND CONSTRUCTIONS OF HERITAGE
Valeria SINISCALCH., IDEMEC-MMSH, Aix-en-Provence (France)
3
La notion de patrimoine a eu des histoires différentes dans les divers pays de l’Europe
et de la Méditerranée ; dans l’hétérogénéité de ce qu’aujourd’hui on considère comme
“patrimoine”, on trouve les éléments bâtis, les espaces dits naturels, les sites, les ruines.
Ils ne sont pas simplement “considérés” comme des objets patrimoniaux, ils sont
construits et façonnés, puis protégés et gérés en tant que tels. Mais les objets du
patrimoine (tant bâtis que naturels) ne sont pas des objets neutres : ils sont
constamment manipulés et appropriés par les acteurs sociaux. Ils deviennent ainsi des
enjeux sociaux, politiques, économiques, des lieux de conflits où l’on peut voir le
croisement de regards et de logiques diverses, des différentes stratégies d’utilisation, des
jeux de pouvoir. Quelles sont donc les batailles politiques, économiques ou
symboliques, jouées autour des sites ou des éléments bâtis (des monuments aux petites
chapelles, aux ruines) pour leur utilisation, reconversion, appropriation ou protection ?
Quelles stratégies de manipulation sont réalisées par les différents acteurs sociaux sur
les “lieux” patrimoniaux ? Sous quelle forme et selon quelles logiques les conflits autour
des espaces patrimoniaux sont-ils exprimés ? Et comment les conflits ou les
convergences d’intérêt, façonnent-ils les “objets” patrimoniaux mêmes ? Dans cet
atelier nous voudrions essayer de répondre à ces questions, avec une attention portée à
leur rapport avec le plan muséographique et à travers des exemples ethnographiques de
différents pays de l’Europe et de deux côtés de la Méditerranée.
The notion of heritage in various European and Mediterranean countries had different
histories. Within the heterogeneous category of what is considered heritage today, there
are buildings, “natural” spaces, sites and ruins. These are not simply “considered”
heritage objects: they are constructed and shaped, protected and managed as such. But
heritage objects (whether “natural” or built) are not neutral objects; rather, they are
constantly the object of appropriation and manipulation by social actors. Thus they
become stakes in social, political and economic arenas; they become places of conflict in
which it is possible to observe the intersection of different types of perspective, logics and
power games, as well as diverse strategies of utilization. What are, therefore, the political,
economic or symbolic battles which get played out over sites or constructions (from
monuments to small chapels to ruins) for their use, transformation, appropriation or
protection? What kinds of strategies of manipulation are enacted by different social
actors with regard to places of “heritage” ? How and according to what logics, do
conflicts over heritage spaces get expressed? And how do conflicts or convergences of
interest shape the heritage “objects” themselves? In our workshop we will attempt to
answer these questions, with attention to their relation to museography and through
consideration of ethnographic cases from various European and Mediterranean
countries.
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3-6.1
Thème 3
15/04/04
La Mecque des gréco-catholiques de Bucarest. Partages et
conflits autour de la restitution de l’église “Sfîntul Vasile”
(Bucarest, Roumanie),
Filippo ZERILLI, Univesità di Perugia, (Italie)
Cette communication s’intéresse aux enjeux juridiques, politiques et
identitaires autour des conflits pour la restitution de l’église “Sfîntul VasilePolona” à Bucarest. Première église gréco-catholique érigée dans l’espace
traditionnellement orthodoxe du “Vieux Royaume” de Roumanie, ce lieu de
culte, aujourd’hui symboliquement représenté comme la “Mecque” de la
communauté gréco-catholique de la capitale, se trouve actuellement en litige
entre l’Eglise orthodoxe roumaine et l’Eglise gréco-catholique. A partir d’une
enquête de terrain portant sur les différentes conceptualisations de la notion de
propriété dans la période de “transition” en Roumanie, cette communication
analysera plusieurs dimensions des conflits en cours en questionnant pratiques,
stratégies et représentations de différents acteurs sociaux impliqués (les
hiérarchies religieuses gréco-catholiques et orthodoxes, les associations laïques
gréco-catholiques, les associations gouvernamentales qui soutiennent les
actions judiciaires de restitution, les “croyants” eux-mêmes). On cherchera
notamment à éclairer l’articulation des relations flexibles et complexes entre la
rhétorique des droits de l’homme, l’appartenance religieuse et l’identité
nationale.
THE GREEK-CATHOLIC MECCA OF BUCHAREST: SHARING AND CONFLICT OVER THE
RESTITUTION OF THE “SFÎNTUL VASILE” CHURCH (BUCHAREST, ROMANIA) - This paper
deals with the legal, political and identity stakes surrounding the restitution of the
“Sfîntul Vasile-Polona” church in Bucharest. The first Greek-Catholic church built
in the traditionally Orthodox space of Romania’s “Old Kingdom”, this religious
site is today symbolically represented as the “Mecca” of the Greek-Catholic
community of the capital it is the object of dispute between the Romanian
Orthodox Church and the Greek-Catholic Church. Based on fieldwork on the
different conceptualizations of the notion of property in Romania’s period of
“transition”, this paper will analyze several dimensions of the on-going struggles by
questioning the practices, strategies and representations of the different social actors
involved. Special attention will be devoted to clarifying the articulation of the
complex relations which exist among the rhetoric of human rights, religious identity
and national identity.
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Atelier 6
The 1918 Finnish Civil War: Places lost,
memoires regained, La guerre civile finnoise de 1918:
lieux perdus, mémoires retrouvées
Anne HEIMO, University of Turku, Henrikinkatu (Finlande)
3
After the 1918 Finnish Civil War the nation was in mourning and war
memorials were built, but the official commemoration applied only to dead
Whites, the victors of the war, whereas the families of the Reds were prevented
from mourning and honouring the memory of their dead in public for decades.
This was also the situation in Sammatti, a rural town of 1000 inhabitants, but
which in proportion to the population had the third highest death toll of
executioned Reds in Finland. The memorial for the Red victims was erected
decades after the war in 1945. On the other hand the surrounding landscape is
even today full of unofficial memorials and landmarks continuously reminding
of the happenings of the war. In my paper I examine the dissonance heritage of
the Civil War by examining the way official and unofficial memorials and other
places related to the war are present in the landscape and are re-wakened in
narratives.
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3-6.3
Thème 3
15/04/04
Dialogue over symbolic resources of heritage in East
Adriatics between conflict and integration processes,
Dialogue autour des ressources symboliques
du patrimoine dans l'Est de l'Adriatique, entre conflit
et processus d'intégration,
Jadran KALE, Muzej grada Sibenika, Sibenik (Croatie)
An overview based on original research will be given, concerning realms of
significant cultural traits as percepted in lives of various East Adriatic
communities. Some of them were objects of standard cultural-historic analysis,
but other stems from recent and actual cultural processes in which ethnological
science usually states no research interest. Under turbulent, conflictual and
violent experiences of the 90’s we are forced to compare and dissect
representations and images of prehistoric, historic and modern eras side by
side, as viewed by those who recognize themselves as the cultural traits bearers,
emphasizing and rearticulating its forms. Therefore we come to the terms of
heritage, in its living perception.
Nature of such symbolic clashes do change over decades and centuries. Its
depth and extent was always tied with forces of cultural particularization or
integration. Simultaneous interplay of recognized particular identities and
integrative aspirations during nineties and afterwards invites us to make
parallels between previous and actual power schemes as recognized in
organization of cultural knowledge. Tips of the icebergs of such structures and
processes are often to be recognized as heritage spots, either objects or
phenomenas, all under constant negotiation and redefinition. Political
momentum of dividing and uniting identities now coincide with a ripe stage of
heritage care, with refreshed old categories (of mundane and folk production)
and added new ones (non-material monuments, dispersed monuments like
non-dwelled zones and landscapes). Evidences from arhitecture, costume,
language, music, cuisine and customs heritage and representations will suffice
to illustrate these processes.
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The Open Air Museum as a lieu de mémoire,
Le musée de plein air comme lieu de mémoire,
Adeiaan DE JONG, Openluchtmuseum, Arnhem (Pays-Bas)
3
In my paper I will treat the role of national open-air museums in the
construction of heritage. Because open-air museums are a special place to
relocate objects from different regions of the country, the objects and buildings
transferred to the open-air museum get a new meaning: they become national
heritage on a national piece of ground. There the public can appropriate them
as objects of national identity and collective memory. In a certain way open-air
museums took over the role of the presentations of vernacular architecture in
landscape gardens in the 18th century and the ethnographic villages at
universal exhibitions in the second half of the 19th century, which also
expressed national identity. The ‘nationalisation’ of museum objects sometimes
becomes a hot item. In times of conflicts between two states open-air museums
in both states sometimes try to ‘conquer’ the same buildings from disputed
regions to present them as part of their national heritage. This was for instance
in the region of Schleswig, which was disputed during the 19th and 20th
century between Denmark and Germany.
A special issue is how the national open-air museums make the plans for the
layout of the museum park. Sometimes, like in the Netherlands Open-Air
Museum, the buildings were arranged by province and a tour through the
museum became a walk through the nation. ‘Museumisation’ was in this case
a tool for the nationalisation of the various building styles and ways of life.
Another issue I will mention in my paper is the open-air museum as place for
patriotic festivals where traditions from all over the country are revitalised and
displayed together to celebrate national unity. This often leads to conflicts
between those who want to make national propaganda and those who
consider open-air museums more as a place for preservation of relics and for
study. I will end with the question of ‘Europeanising’ of open-air museums,
comparing this tendency with ‘nationalisation’ in earlier times.
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3-6.5
Thème 3
15/04/04
Use of cultural heritage in post communist and
preeuropean union Romania. Examples and perspectives,
Usage du patrimoine culturel dans la Roumanie postcommuniste et pré-communautaire: exemples et
perspectives,
Lars Eric JONSSON, University of Lünd (Suède)
This paper deals with open air museums and built cultural heritage in Romania
with specific attention to the region of Maramures in the north of Romania.
The questions of the paper concerns how cultural heritage in Romania is used
and perhaps changed in order to adjust to the post communist conditions.
How is cultural heritage used to understand the communist era? How is
cultural heritage used and constructed to relate to western Europe? What parts
of the Romanian past are possible to use? What parts are impossible? These
questions are aimed at local, regional and national contexts, that is the
(re)presentation of the region of Maramures and some of its villages as well as
some of the open air museums in Romania. The paper focuses two main
strategies in the construction of heritage. 1) Cultural heritage as a mean to
understand local, regional and national contexts in a post communist society.
2) Cultural heritage as a mean to understand and relate to the European
project. The paper is partly based on a minor fieldwork in Romania and the
region of Maramures, including interviews with heritage officers at different
levels and observations at open air museums and the countryside of
Maramures. The paper is also based on studies of representations of Romanian
cultural heritage on the Internet.
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La Déesse Blanche et le Real Madrid : célébrations
sportives et patrimoine urbain,
Carmen ORTIZ GARCIA, Dpt. de Antropologia, CSIC, Madrid (Espagne)
3
Les relations que les clubs européens de football professionnel ont avec leurs
villes est un des aspects plus fréquemment remarqué par les anthropologues
dédié/es aux expressions identitaires et culturelles développées autour de ce
sport. Dans ce travail on part d’une présentation des conditions d’emploi de
l’espace urbain, pratiques et symboliques, par les supporters des grands clubs
de football de la ville de Madrid et d’autres villes espagnoles. Bref, on porte une
attention spéciale sur la question polémique de l’emploi particulier de quelques
éléments patrimoniaux urbains (monuments, places, fontaines) dans les
grandes concentrations à l’occasion des célébrations des victoires des clubs.
L’analyse de ces “fêtes du football” portera sur les différents agents sociaux qui
jouent un rôle spécial dans la définition des biens patrimoniaux et de ses
possibles emplois sociaux, parfois avec des intérêts opposés.
THE WHITE GODDESS AND REAL MADRID : SPORTS CELEBRATIONS AND URBAN
HERITAGE - The relationships which are maintained by professional European
football clubs with their cities of origin are most frequently remarked by
anthropologists studying the cultural and identity expressions which have developed
around this sport. This paper describes the practical and symbolic conditions of the
utilization of urban space by the fans of the large football clubs of Madrid and other
Spanish cities. Particular attention will be devoted to the often contested use of
certain elements of urban heritage (monuments, squares, fountains) during the great
gatherings which celebrate the clubs’ victories. The analysis of these “football
parties” will focus on the different social agents who play a role in the definition of
heritage properties and their possible, sometimes conflicting social uses.
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3-6.7
Thème 3
15/04/04
The Albayzín and Sacromonte neighbourhoods
in Granada, Les banlieues Albayzin et Sacromonte
à Grenade, (titre provisoire)
Javier ROSON LORENTE, University of Granada (Espagne) et Paz PENA
GARCIA, University of Granada (Espagne)
The Albayzín and Sacromonte neighbourhoods have, throughout the times,
configured the identity of the city and people of Granada, Spain. On the one
hand, the Albayzín neighbourhood, the historical Arab quarter of Granada, is
nowadays principally inhabited by Muslim convert intellectuals and
academics, as well as by a middle class population and a massive flow of
tourists looking for an “orientalist” ambiente. On the other hand, the
Sacromonte neighbourhood is considered the natural habitat of the gypsy
community of Granada, inhabited by them continuously since 1462. Presently
both neighbourhoods are trying to reconstruct and reinvent their historical
past by re-appropriating the historical space and creating new strategies of
utilising their cultural heritage for cultural tourism purposes.
Through an ethnographic study – conducted in the context of a transnational
project supported by the EU through its EuroMed programme - we intend to
reflect the diverse ways of appropriation of heritage places forgotten by the
administration and autochthonous population and explain how they are
rescued by way of oral histories, wich are creating new frameworks of
expression through life experiences
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L’institution des parcs en Sardaigne :
conflits et négociations,
Franco LAI, Università di Sassari (Italie)
3
En Sardaigne, comme dans d’autres régions de l’Europe contemporaine,
l’institution des parcs naturels présente des problèmes différents. Leur
localisation dans des régions avec une population dispersée dans le territoire,
avec des formes d’exploitation des ressources diverses et avec des intérêts
économiques très puissants, produit souvent des conflits politiques entre les
autorités centrales, les mouvements environnementaux et les communautés
locales, qui ne partagent pas les mêmes visions et les mêmes usages de la
nature. Quand on se trouve en présence de ce type de conflit, il faut négocier
pour trouver une médiation entre la nécessité de sauvegarder l’environnement
et les requêtes de la société locale. Je porterai donc mon attention sur les formes
qu’assume la conflictualité autour des espaces naturels et sur le problème de la
construction du consentement local en Sardaigne.
THE ESTABLISHMENT OF PARKS IN SARDINIA : CONFLICTS AND NEGOTIATIONS In Sardinia, as in other regions of contemporary Europe, the establishment of
natural parks presents various problems. The parks’ location in regions with
populations that are highly dispersed throughout the territory, practicity different
forms of resource utilization and with very strong economic interests, often
produces political conflicts among the central authorities, environmental
movements and the local communities. All the protagonists mentioned have do not
share the same visions and utilizations of nature. When this type of conflict takes
place, it is necessary to carry out negotiations with tje aim to achieve a mediation
between the necessity of safeguarding the environment and the requests of the local
society. Thus, I will devote my attention to the forms of conflict over natural spaces
and to the problem of the construction of local consent in Sardinia.
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3-6.9
Thème 3
15/04/04
La “cabane du berger”, un objet patrimonialisé ? Regard
anthropologique sur un corpus de films pastoraux,
Anne-Elène DELAVIGNE, Laboratoire Eco-anthropologie, Muséum
National d'Histoire Naturelle, Paris (France) et Frédérique ROY, EHESS,
Paris (France)
Dans le cadre d’une recherche collective liant réflexion sur l’image, l’anthropologie et le
pastoralisme, nous avons choisi de nous intéresser à la façon dont l’habitat temporaire
des bergers salariés pendant l’estive, ce petit patrimoine rural bâti, est représentée dans
un corpus de films sur l’élevage ovin transhumant en Méditerranée.
La “cabane du berger” est de plus en plus présente dans les films de la dernière
décennie. Cela est en lien avec l’intérêt social, politique, environnemental renouvelé
pour les espaces “sauvages”. A l’heure de la patrimonialisation du “Paysage”, ces
bâtiments, en tant que “petit patrimoine rural bâti” sont amenés à être de plus en plus
sous le regard public, érigés en édifices dans des “maisons du berger” ou objets
d’exposition, nouveau faire-valoir de l’activité pastorale. Dès lors que la cabane n’est
plus inscrite dans la durée de l’estive mais dans la durée d’un paysage patrimonialisé se
pose la question du statut de cette habitation. Nous nous intéresserons à la redéfinition
des conditions d’occupation des cabanes que ces films permettent de mettre au jour, et
aux enjeux liés à l’aménagement de ces lieux. Ces “améliorations” sont effectuées dans
le cadre des changements que connaît actuellement la filière ovine, changements relatifs
à des facteurs socioprofessionnels mais aussi à la multifonctionnalité nécessaire du
métier de berger dans ces lieux protégés, notamment l’accueil touristique. Nous
montrerons qu’il s’agit de redéfinir les pratiques et les savoir-faire pastoraux et de
nouvelles conditions d’exercice de cette activité dont les incidences ne sont pas
seulement techniques, mais engagent des dimensions plus fondamentales des relations
de l’homme à l’animal dans les sociétés pastorales.
THE “SHEPHERD’S CABIN “ AS A HERITAGE OBJECT?: ANTHROPOLOGICAL PERSPECTIVES
ON A CORPUS OF PASTORAL FILMS - Within the framework of a working group investigation
drawing together reflection on image, anthropology and pastoralism, we have chosen to deal
with the way in which the temporary habitat of wage shepherds is represented in a corpus of
films on transhumant sheep husbandry in the Mediterranean. The film production “shepherd’s
cabin” is increasingly present in the film productions of the last decade; this development is
connected to the renewed social, political and environmental interest in “wild” spaces. In an
era where heritage is made out of “landscape”, Shepherds’ cabins – considered “minor,
constructed rural heritage”-are increasingly brought into the public view, raised to the level of
“shepherd houses” or objects of display in a new valuing of pastoral activity. Since the cabin
is no longer inscribed in the temporality of transhumance and seasonal variation, but in the
spatiality of a landscape which has become heritage, the question of their status is raised. We
are interested here in a redefinition of the cabin’s status revealed by these films and in the
political interests tied to the regulation of these places. We show that the redefinition of
pastoral practices and know-how are involved here, as well as new conditions for exercising
transhumance; the consequences are not only technical, but also engage fundamental
dimensions of the relations between man and animal in pastoral societies
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For and against fakelore in a National Parc,
Pour et contre le "fakelore" dans un parc national,
RISTO JARV, Departement of folklore and literature, Tartu (Estonie)
3
The paper has been triggered by a particular case in South Estonia where a
chain of recreation farms has been set up within the territory of a national
park. If the aim of the national park is to preserve the nature of the region as
intact as possible, and also to preserve the human culture (folklore) within the
bounds of possibility, the tourist enterprises represent a somewhat different
politics. The visitors are ostensibly treated with “beliefs and folk customs of
the Estonian people”, yet this is not traditional local heritage, but has mostly
been invented by the owners of the recreation farms.
That the combination of a preservation-focused national park and an
innovative recreation farm is by no means free of problems was clearly
demonstrated during a recent folkloristic fieldtrip of the folklore scholars and
students of Tartu University. Just as the local population, the members of the
expedition were soon divided into two camps: one of them considering the
means chosen by the recreation farm justified, the other seeing them as
counteracting the aim of the national park. The difference in opinion
apparently represents a fairly common contemporary problem that is related to
using folklore in tourism – the question whether folklore can be exploited in
tourist industry only with as little intervention as possible, or whether it can be
developed in a desired direction, which means that from the point of view of
folkloristics it becomes fakelore. The presentation explores the material
collected during the expedition and, on the basis of later visits, discusses the
views and explanations of both ‘parties’ in more detail.
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3-6.11
Thème 3
15/04/04
Art, politique et patrimoine en Sicile,
Berardino PALUMBO, Università di Messina (Italie)
A travers l’analyse de deux cas ethnographiques concernant la Sicile, mon
intervention cherche à montrer comment les “objets du patrimoine” sont des
opérateurs du conflit politique et social : ils sont des instruments par lesquels
on peut produire des tensions et des conflits qui servent à “essentialiser”
l’espace publique local. Je considérerai d’un côté un ensemble de communes de
la Sicile sud-occidentale, récemment inscrites dans la Liste du Patrimoine
Mondial de l’Unesco ; de l’autre, la zone de Castel di Tusa, entre Messine et
Palerme, où, suite à des commandes privées, des oeuvres d’art contemporain
ont été réalisées. Une lecture ethnographique de ces “objets performatifs” peut
permettre de comprendre la forme particulière que le champ politique et
intellectuel italien assume en Sicile ; et sur un plan plus général peut permettre
de déconstruire la sédimentation de significations agglomérées autour et grâce
aux “objets du patrimoine”.
ART, POLITICS AND HERITAGE IN SICILY - Through the analysis of two ethnographic
cases regarding Sicily, my paper will attempt to demonstrate how “heritage objects”
are vehicles of political and social conflict: they are the instruments through which
it is possible to produce tensions and conflicts which serve to “essentialize” the local
public space. On the one hand, I will consider a group of municipalities in
Southwestern Sicily which were recently registered on the Unesco World Heritage
List; on the other hand, I examine the area of Castel di Tusa between Messina and
Palermo, where works of contemporary art have been created on private
commission. An ethnographic reading of these “performative objects” can help us
to understand the particular form that the Italian political and intellectual field
assumes in Sicily, and on a more general level, it can help us deconstruct the
sedimentation of agglomerated meanings surrounding “heritage objects” and
produced by them.
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What’s on the List ? The construction of an “Intagible
Heritage of Humanity”, Le prochain sur la liste ? la
construction du “Patrimoine immatériel de l’humanité”,
Anne MEYER-RATH, Konstanz University (Allemagne)
3
In 1999, UNESCO launched the programme “Masterpieces of Oral and
Intangible Heritage of Humanity”, recognising for the first time cultural
practices, traditional knowledge and the performers themselves as integral
parts of a ‘world heritage’. This programme can be understood as a new effort
to institutionalise policies against cultural standardisation by the means of
standard-setting instruments. In my paper, I would like to present the findings
of my research on current heritage politics of supranational organisations such
as UNESCO by showing how the idea of an ‘intangible world heritage’ was
developed and established during the recent decade within UNESCO. With
reference to the “cultural space of the Jemaa el Fna square in Marrakech”, a
‘Masterpiece’ selected in 2001, I will discuss how this concept of an ‘intangible
heritage of humanity’ has been put into practice on the local level and how
actors both in UNESCO and in Marrakech have found (indeed: novel and
surprising) ways of dealing with the inevitably emerging paradox of fixing the
intangible for the task of safeguarding it.
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Thème 3
15/04/04
Les “Patrimoines singuliers”,
Noël BARBE, DRAC Franche-Comté, Besançon (France)
En 2002, le musée d’archéologie du Jura lance un appel à chaque jurassien
pour qu’il lui prête un objet qui, pour lui, est du patrimoine. Ainsi a été
constituée l’exposition Patrimoines singuliers. Ce projet s’est accompagné
d’une enquête ethnologique s’attachant à décrire et interroger des pratiques et
des discours qui désignent certains objets comme patrimoniaux, mais aussi la
façon dont l’équipe d’un musée réfléchit et agit dans le cadre d’un projet qui
mobilise des façons de faire habituelles.
Ce projet pose, par la “prise de parole” suscitée, deux questions essentielles
pour les machineries patrimoniales :
1) Les modes d’élection d’un objet au rang d’objet patrimonial. Se dessinent là
des conceptions différentes de l’histoire ou de la connaissance.
2) L’identité des agents et les espaces de cette élection, ainsi que la possible
ressource que constitue le patrimoine pour penser “sa propre culture”.
ON “SINGULAR HERITAGES” - In 2002, the archaeological museum of the Jura made
an appeal to each Jurassian to loan an object which, for him or her, was a heritage
object. Out of this campaign, the exhibit “Singular Heritages” was created. The
project was accompanied by an ethnographic investigation which sought to describe
and interrogate the practices and discourses which designate certain objects as
heritage, and also the way in which the staff of a museum reflects and acts within
the framework of a project which mobilizes habitual ways of doing. By the
“speaking out“ provocation of, this project poses two essential questions for
heritage mechanisms:
1) The means by which an object is raised to the rank of a heritage object. Here,
different conceptions of history and knowledge are traced.
2) The identity of the agents and the spaces of this designation, as well as the
possible resource that heritage constitutes for thinking “one’s own culture.”
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Atelier 7
Musées en mutation
Changing Museums
MUSÉES
EN MUTATION, CHANGING MUSEUMS,
Dejan DIMITRIJEVIC, Université de Nice-Sophia Antipolis (France)
It appears in Balkan societies, in transformation ever since the collapse of the
Berlin wall and the socialist systems of government, that a different display of
their past is being developed. This complex task of deconstruction and
reconstruction in a context of social disintegration is guided by often
contradictory motives: the claiming and asserting of national identities, and the
desire to create a picture of oneself which incorporates the new dominant key
values: tolerance and reconciliation. This political design of legitimisation is
intended both for local populations and for Western powers who, by way of
international and non governmental organisations, take part in the financing
of these projects and support them, even sometimes inciting them.
Studying the museums’ transformations gives a relevant insight into this
reconstruction of the past, which allows us to insert society into present times
and gives us future prospects. The attention focused on these ideological
changes should also throw a light on the difficulties in narrative construction
which the museum’s staff are faced with when they display a new presentation
of recent and remote history.
We wish to compare the Balkan experience with other similar examples of
transformation or creation in Europe and the Mediterranean.
Nous constatons dans les sociétés balkaniques, en mutation depuis la chute du mur
de Berlin et des régimes socialistes, un travail d’élaboration d’une autre présentation
de leur passé. Cette entreprise complexe de décomposition et de recomposition dans
un contexte de désagrégation sociale est guidée par des motivations souvent
contradictoires : revendication et affirmation d’identités nationales, et volonté de
construire une image de soi qui intègre les nouvelles valeurs cles dominantes : la
tolérance et la réconciliation. Cette volonté politique vise un double objectif de
légitimation : vis-à-vis des populations locales et des puissances occidentales qui, par
l’intermédiaire des institutions internationales et des ONG, participent au
financement de ces projets et les encouragent, quand elles ne les suscitent pas.
L’étude des transformations des musées offre une lecture pertinente de cette
reconstruction du passé, qui permet de poser la société dans le présent et offre des
perspectives. L’attention portée à ces changements idéologiques doit aussi mettre en
lumière les difficultés de construction narrative que rencontrent les praticiens des
musées qui doivent mettre en scène une nouvelle présentation de l’histoire proche et
éloignée. Nous souhaitons comparer l’expérience balkanique avec d’autres exemples
de transformation ou de création similaires en Europe et en Méditerranée.
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Musées en mutation
Changing Museums
3-7.1
Thème 3
Le Mémorial de Kragujevac,
Nenad DJORDJEVIC. Musée de Kragujevac (Serbie)
Le mémorial des quelques trois milles otages fusillés par les forces occupantes
allemandes le 21 octobre 1941 qui, à sa création en 1976, était conçu comme
un lieu de glorification de la résistance communiste, se transforme, après les
guerres des années 1990, en un lieu de promotion de la tolérance.
THE MEMORIAL OF KRAGUJEVAC - Upon its creation in 1976, the memorial of some
three thousand hostages shot by German occupying forces on October 21, 1941,
was conceived as a place for the glorification of the communist resistance; after the
wars of the 1990s, it was transformed into a place for the promotion of tolerance.
3
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Thème 3
Atelier 7
Musées en mutation
Changing Museums
La mise en scène muséographique du conflit et de la
réconciliation dans les musées d’histoire des guerres du
XXe siècle en Europe du Nord-Ouest",
Sophie WANICH, LAIOS, Paris (France)
3
Nous étudierons le thème du remaniement des musées d’histoire des guerres
mondiales en Allemagne, en France et en Grande-Bretagne. Quatre musées
européens constitueront le terrain de l’analyse : le mémorial pour la paix de
Caen et l’historial de la grande guerre à Péronne en France, l’Imperial War
Museum à Londres et le musée juif de Berlin en Allemagne. L’objectif est de
montrer comment les musées organisent la réconciliation, nationale ou
internationale en décrivant des conflits, de chercher à comprendre quelles
conceptions politiques et théoriques du conflit et de la réconciliation émergent
de telles représentations. On s’intéressera plus particulièrement à saisir
comment l’après guerre est incluse dans les représentations qui sont données
explicitement ou implicitement de la guerre.
THE STAGING OF CONFLICT AND RECONCILIATION IN HISTORICAL MUSEUMS OF THE
TWENTIETH CENTURY WARS IN NORTH-WEST EUROPE
- In this paper, I study the
reorganization of museums World Wars in Germany, France and Great Britain. My
terrain of research is made up by four European museums : the peace memorial of
Caen ; the historical museum of the Great War in Peronne, France; the Imperial War
Museum in London; and the Jewish Museum of Berlin, Germany. My aim is to show
how the museums describe national or international reconciliation. I want to
understand the political and theoretical conceptions of conflict and reconciliation
which emerge from these representations. Particular attention will be devoted to
grasping how the post-war period is included in representations which are explicitly
or implicitly about war.
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Changing Museums
3-7.3
Thème 3
Muséographie et réconciliation,
Octave DEBARY, L.A.H.I.C., Paris (France)
L’émergence des musées s’inscrit souvent à la suite de moments de ruptures historiques.
L’institution muséale apparaît comme un espace privilégié où s’expose ce qui semble
échapper à l’histoire. Il s’agit, après coup, de repenser et de réconcilier ce qui s’est
rompu. La mémoire est invoquée comme un devoir, voire une dette, devant le tribunal
de l’histoire. Des musées de la guerre, de l’holocauste à ceux de la récession
économique, chaque drame réclame un droit au souvenir, un droit au musée. Faut-il des
musées pour ne pas répéter ces drames ou bien pour congédier des souvenirs qui hantent
un présent dont le passé ne peut s’oublier ?
L’apaisement d’une mémoire implique autant le souvenir que l’oubli. Le trajet de Primo
Levi montre comment ce travail de mémoire peut se heurter à une impossible
réconciliation. Revenant à Auschwitz en 1965, il dira que le camp de la mort transformé
en musée rate ce qu’il prétend montrer : "Il y a un musée où sont exposés de pitoyables
vestiges, des tonnes de cheveux humains, des centaines de milliers de lunettes, des
peignes, des blaireaux, des poupées, des chaussures d’enfants, mais cela reste un musée,
quelque chose de figé, de réordonné, d’artificiel. Le camp tout entier m’a fait l’effet d’un
musée". Sous figure de raconter l’histoire, le musée la neutralise en refusant et excluant
son propre sujet : le drame et la violence. Quel sens peut avoir une muséographie du
drame ? Comment peut-elle penser et exposer l’inhumanité de l’histoire ? Nous
tenterons d’examiner en quoi la mise en exposition de la contingence de l’histoire
représente une forme possible de retour sur l’histoire : montrer comment les choses sont
advenues tout en montrant qu’elles répondent à des choix. Dans cette perspective, la
contingence historique (l’idée que les choses peuvent ne pas être) renvoie à une éthique
de la responsabilité et de l’engagement qui se dresse en face de l’immoralité de la
violence.
MUSEOLOGY AND RECONCILIATION - The emergence of museums is often inscribed into
moments of historical rupture. The museum institution appears to be a privileged space where
what seems to escape history gets exposed, reconsidering and reconciling, after the fact, what
has been broken. Memory is invoked as an obligation, even a debt, before the tribunal of
history. From war museums and Holocaust museums to museums of economic recession, each
drama claims a right to memory, a right to a museum. Are museums necessary in order not to
repeat these dramas, or to dismiss memories which haunt a present whose past cannot be
forgotten? The appeasement of a memory implies remembering as much as forgetting. Primo
Levi’s journey shows how this work of memory can collide with an impossible reconciliation.
Returning to Auschwitz in 1965, he said that the death camp transformed into a museum
missed what it was supposed to show: “There is a museum where pitiful vestiges are displayed,
tons of human hair, hundreds of thousands of glasses, combs, shaving brushes, dolls, children’s
shoes, but this remains a museum, something fixed, reordered, artificial. The camp as a whole
gave me the impression of a museum.” Under the guise of telling history, the museum
neutralizes it by refusing and excluding its subject: drama and violence. What sense can a
museology of drama have? How can it think of and display the inhumanity of history? I
examine how putting history’s contingency on display represents a possible form of return to
history: to show how things occurred while showing how they responded to choices. In this
perspective, historical contingency (the idea that things do not have to be) refers to an ethic of
responsibility and of commitment which directly opposes the immorality of violence.
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Thème 3
Atelier 7
Musées en mutation
Changing Museums
Musées d’entreprise dans les anciennes républiques
soviétiques,
António Eduardo MENDONÇA, Centre d’études soviétiques et postsoviétiques, Lisbone (Portugal)
3
Virtuellement toutes les grandes entreprises de l’ancienne Union Soviétique (et
aussi d’autres pays socialistes) avaient leurs propres musées, où l’histoire de
l’entreprise était trempée dans des intentions idéologiques et didactiques, et “la
gloire du travail” combinée avec l’endoctrinement du Parti.
Plus d’une décennie après la chute de l’Union Soviétique, quel fut le destin de
ces musées ? D’après leur histoire récente dans différents pays – de la Russie à
l’Asie Centrale, de la Mer Noire aux pays Baltiques -, cette présentation essaie
aussi de montrer comment les communautés et les mémoires sociales
modelèrent leurs propres identités nationales modernes (ou même ethniques)
avec de différentes approches à l’héritage culturel des temps soviétiques - de
l’inertie à la nostalgie, de l’anathème à l’anomie…
ENTERPRISE MUSEUMS IN THE FORMER SOVIET REPUBLICS - Virtually all of the great
enterprises of the former Soviet Union (and also of other socialist countries) had
their own museums, where the history of the enterprise was forged by ideological
and didactic intentions, and by “the glory of work” combined with Party
indoctrination. More than a decade after the fall of the Soviet Union, what has been
the destiny of these museums? Following their recent history in different countries
– from Russia to Central Asia, from the Black Sea to the Baltic countries - , this
presentation will show how the communities and social memories model their
modern national (or even ethnic) identities with various approaches to cultural
heritage from the Soviet period – from inertia to nostalgia, from anathema to
anomie…
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Atelier 7
Musées en mutation
Changing Museums
3-7.5
Thème 3
The national museums of Athens. history, ideology
and relationship to the body social,
Les musées nationaux d'Athènes. Histoire, idéologie
et rapport à la société,
Irene TOUNDASSAKI , Panteion University, Athènes (Grèce) & Roxani
KAFTANTZOGLOU, National Centre for Social Research Athènes (Grèce)
The advent of the modern public museum is inextricably tied to the emergence
of the national state. Museums in their present form are institutions created in
the period from the late eighteenth to the early twentieth centuries, for the
purposes of celebrating and making visible to citizens the prevailing ideals
embodied in the concept of national history, culture and identity
Our project explores the historical narrative offered by three major museums
in Athens, the National Archaeological Museum, the National Museum of
Byzantine and Christian History and the National Museum of Folk Art.
Focusing on the links of these museums to the 19th century canon of national
history, we examine the contribution of these three institutions to the
construction and reproduction of national cultural identity, and investigate the
ways in which their representations of the past are understood and negotiated
by the body social.
We also consider the politics of national museums toward the variety of
national and ethnic cultures that have historically coexisted on what is since
the 19th century Greek national territory, and toward the actual presence of
large numbers of immigrants from Balkan countries. We argue that the
homogeneous national monolithic narrative that aims to reinforce Greece’s
position in the Western world seems to remain the dominant museological
paradigm. The common historical fate of the Balkan peoples, the ethnocultural interaction of different ethnic groups within the Byzantine and the
Ottoman empires and the recent phenomenon of Balkan peoples’ immigration
to Greece have not been addressed by museum politics. Thus, the emergence of
an inclusive museological narrative that would encourage tolerance and
understanding of ethnic and national cultural differences remains outside the
scope of national museum politics.
205
3
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3-7.6
Thème 3
Atelier 7
Musées en mutation
Changing Museums
The contributions of museums and ethnologists to
swedish welfare state ideology, Contributions des musées
et des ethnologues à l'idéologie de l'état providence en
Suéde
Bo G. NILSSON
3
This paper examines the contributions of museums and ethnologists to the
building and legitimising of the Swedish welfare state "folkhemmet" (the
people’s home) during the 1930’s and 40’s. I will illuminate the interaction
between ideological and political needs of legitimisation of a new type of state
and state-led planning on the one hand and the transformations of ethnology
and ethnological investigations run by the Nordiska Museet (the national
museum for cultural history) in Stockholm on the other.
Leading Swedish ethnologists took part in discussions concerning a new type
of societal planning, in which ethnological knowledge of the past was made
relevant to the planning and building of modern egalitarian communities.
Workers’ life stories were collected and published, contributing to a grand
narrative of an older class society, which was to be replaced by modern welfare
institution. The period came to an end with the onset of the Cold War.
206

theme 3 - Association d`anthropologie méditerranéenne

Transcription

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