Nuestra socia Margarita Díaz Andréu nos remite la siguiente información de cursos que tendrán lugar en Barcelona del 11 al 16 de Noviembre:
En los adjuntos podéis encontrar
los programas sobre las conferencias que sobre patrimonio (11-13 Nov) y arte
rupestre (14-16 Nov) tendrán lugar en el Museu d'Arqueologia de Catalunya y la
Universidad de Barcelona.
La asistencia es gratuita aunque
limitada a la capacidad de las salasIndigenous Cultural Heritages
and
Sustainable Development
Current issues, future avenues
Barcelona, 11-13 November 2012
Organizers:
Daniel Arsenault & Margarita Díaz-Andreu
Meeting of the
“Study Group on the Heritage Status of Aboriginal Cultural Property”
Sponsored by the Fonds québécois de la recherche
sur la société et la culture (FQRSC).
The actual global economical
crisis (exemplified notably by several European countries), the religious
fundamentalisms active in many parts of the world, and the negligent cultural
legislation and irresponsible governance of some "modern" governments,
offer us now just a few examples of how heritage jewels are at risk of being
destroyed or irremediably altered in spite of the ambient political discourses
surrounding the sustainable development of such heritages and targeting the
common prosperity of all nations. This meeting of the Study Group on the
Heritage Status of Aboriginal Cultural Property in Barcelona aims at presenting
some current contexts in which Indigenous cultural goods (tangible or not) are
at stake of being affected in one way or another under such social, political,
ideological and economic pressures. Indeed, we, as specialists, as well as our
institutions are all involved, either theoretically, methodologically or with
case-studies at hand, in such contexts to a certain extent, and we are striving
to find out how to properly manage towards the best results. This two and a
half day meeting (11th-13th of November) will give us then the opportunity to
shed lights on the actual conditions proper to the contexts observed, the
various actors involved (as well as those who should be involved but are not)
and the possible causes which have driven various communities to face such
situations in order to seek out and evaluate what could be the best solutions
to apply for coping with the current problems, and therefore reach a real
sustainable development for the Indigenous cultural heritages.
PROGRAM
Archaeological sites and other heritage issues
Sunday 11th2012
Morning Public Talks (9.45 am – 12 noon)
Place: Museu
d’Arqueologia de Catalunya. Auditorium
9.30 am.
Welcome
9.45 am. Daniel Arsenault (CELAT-Université
du Québec à Montréal) –
introduction
10 am. Daniel
Arsenault (CELAT-Université du Québec à Montréal): Valorizing
Indigenous cultural heritages during the world economical crisis: the Québec’s “Plan
Nord”, and its impact on the archaeological heritage of the First Nations and Inuit
peoples.
10.25 am. Aron Mazel & Gerard Corsane (International Centre
for Cultural and Heritage Studies, University of Newcastle): The en-compassexperience: reflecting on an international
model for safeguarding cultural heritage
10.50 am. Serge Lemaitre (CELAT-Université
du Québec à Montréal). Easter Island: A New Ecological Disaster?
11.15 am. Paul S. C. Taçon
(Griffith University), Ronald Lamilami (Namunidjbuk
Estate), Sally K. May (Australian National
University) and Daryl Wesley (Australian National
University). New ways
of recording, presenting and conserving heritage for the people of northwest Arnhem
Land, Australia
11.40-12 noon. Question
time
12.00 noon - end of the public morning session
Afternoon Public Talks (3–5 pm)
Place: Museu
d’Arqueologia de Catalunya. Auditorium
3.30 pm. John Norder (Michigan State
University): Indigenous Activism in Heritage
Management
3.55 pm. Jack Brink
(Royal Alberta Museum). Indigenous
Cultural Heritage and Medicine Wheels of the Great Plains: Future Directions on
Issues of Reuse, Repatriation and Reburial
4.20 am. Daniel Chartier
(Université du Québec à Montréal). The urgency of a library/documentation and archives centre for Nunavik
4.45-5.00 pm. Question
time
5.00 noon - end of the public afternoon session
Museums and Interpretation
Centers
Monday 12th2012
Morning Public Talks (9.30 am – 12 noon)
Place:
Sala de Juntas, Facultad de Geografia i Història, Universitat de Barcelona.
9.45 am Prof. Xavier
Roigé – Dean of the Faculty of Geography and History, University of Barcelona. Welcome
to the University
10.25 am. Louis Gagnon
(Avataq Cultural Institute). Museums in Nunavik: challenges for
the Inuit communities in a time of identity crisis.
10.50 am. Mathieu Viau-Courville
(Musée de la Civilisation de Québec). Museum Practice and the Participative Approach: a
view from the Musée de la civilisation, Québec
11.15 am. Michelle Bélanger
(Musée des Abénakis).
The Musée des Abénakis: dealing with the tangible
and the intagible for the future of a First Nation people in Québec.
11.40 am Question time
12.00 noon - end of the public morning session
Afternoon Public Talks (3 – 5 pm)
Place:
Sala de Juntas, Facultad de Geografia i Història, Universitat de Barcelona.
3.00 pm. Stephen Loring (Smithsonian Institution, National Museum of Natural History). Research, Repatriation, Responsibilities and Respect:
museum anthropology and indigenous northern communities as viewed from the Smithsonian’s
National Museum of Natural History.
3.25 pm. Dean Whiting
(New Zealand Historic Places Trust PouhereTaonga). Issues Confronting Maori Community Guardianship of
Cultural Heritage
3.50 pm. Douglas
Herman (Smithsonian National Museum of the American Indian). Indigenous Geography: Documenting and Preserving
Place-Based Cultural Heritage
4.15 pm. Carole Charette
(Université du Québec à Montréal m (UQAM)). The future
of First Nations peoples’ museums in Canada: three examples from Québec Algonquian-speaking
communities.
4.40 pm Question time
5.00 pm End of the public afternoon session
Heritage, Museums and Archaeology
Tuesday 13th2012
Morning Public Talks (9.00 am – 12 noon)
Place:
Sala de Juntas, Facultad de Geografia i Història, Universitat de Barcelona.
9.00 am. Yves
Bergeron & Vanessa Ferey (CELAT-Université du Québec à Montréal) – The issues of the musealization of collections from aboriginal intangible
heritage: positions and involvements of museums for a sustainable development
of their knowledge at the hour of global crises.
9.25 am. Fergus Maclaren
(ICOMOS Canada) –Narrowing the tourist perspective: Understanding
the impacts of removing aboriginal cultural heritage fabric from display
9.50 am. Xavier Roigé (Universitat de Barcelona). What place for
ethnological museums in Spain?
10.15 am. Margarita Diaz-Andreu (ICREA,
Universitat de Barcelona). New Challenges for a new century - Contested
archaeological heritage in Spain.
10.40 am. Elizabeth Chilton
(Center for Heritage and Society, University of Massachusetts Amherst). Why Does the Past Matter? Towards a Social Science of the Past
11.05. Question time
11.20 am End of public sessions
Indigenous Cultural Heritages
and
Sustainable Development
Current issues, future avenues
Barcelona, 11-13 November 2012
Organizers:
Daniel Arsenault & Margarita Díaz-Andreu
ABSTRACTS
Archaeological sites and other heritage issues
Sunday 11th 2012
10 am. Daniel
Arsenault (CELAT-Université du Québec à Montréal): Valorizing
Indigenous cultural heritages during the world economical crisis: the Québec’s “Plan
Nord”, and its impact on the archaeological heritage of the First Nations and Inuit
peoples.
Two years ago, the Provincial Government of
Québec, Canada, has launched the Plan Nord, an ambitious project for the
economic development of a huge territory north of the 49th parallel (about 72%
of the Province’s geographic area). Through this project, it is expected that
the abundant and various natural resources (e.g. fresh waters, forests,
minerals) are going to be extensively exploited over the next 30 years at
least. Along with this anticipated massive exploitation, Québec also intends to
preserve 50% of this territory by creating natural reserves and other protected
areas. However, in its actual projection, the Plan Nord has severely
underestimated the potential impact those industrial exploitations are going to
permanently have on the archaeological heritage — the known as well as the one
still to be discovered — of the Indigenous peoples living in those regions (the
Cree, Anishnabe, Innu and Naskapi First Nations as well as the Inuits), and
accordingly on their future sociocultural developments linked to its
preservation. As a matter of fact, in spite of the new Provincial law on
Cultural Heritage adopted in 2011, the Plan Nord is far from taking into
account how important the Indigenous archaeological heritage can become a
crucial tool for cultural identity and communities’ fulfilment and proudness,
as well as a significant source of prosperity for all the Nations leaving on
that territory. If nothing is done to change this tendency, then, it is obvious
that a substantial part of their archaeological heritage is at risk of being
destroyed or irremediably altered. Addressing the challenge for a real
sustainable development of the archaeological cultural heritage in Northern
Quebec, this paper will strive to emphasize the actual conditions proper to the
context observed and the various actors involved (as well as those who should
have been involved but are not) so as to evaluate what might be the best
solutions to apply for coping with this important issue in times of global
changes.
10.25 am. Aron Mazel & Gerard Corsane (International Centre for Cultural and Heritage Studies, University of
Newcastle): The en-compassexperience: reflecting
on an international model for safeguarding cultural heritage
This
paper reflects on an international cultural heritage project entitled:
en-compass – an international diamond of cultural dissemination, capacity
building with countries from the North, East, South and West. Funded by a grant
from the European Commission, the project was developed as a four-way partnership
between organisations in the People’s Republic of China, Kenya, Guyana and the
United Kingdom. It is intended that the project would provide a model for the
promotion and safeguarding of indigenous cultural heritage using a
multinational approach. Through providing the outline of the project and
considering some of the completed and continuing activities, the key objectives
of this paper are to highlight the factors that have informed the different
aspects of en-compass, to describe its development to date, and to consider
some of the lessons that have been learnt.
10.50 am. Serge Lemaitre
(CELAT-Université du Québec à Montréal). Easter Island:
A New Ecological Disaster?
Easter Island, the most remote inhabited island
in the world, is famous for its monumental statues, called moai, but also
because the island has served as a warning of the cultural and environmental
dangers of overexploitation, an ecological destruction. The whole island is a
World Heritage site (as determined by UNESCO) with much of the island protected
within Rapa Nui National Park. Hundreds of years after this process, another
ecological destruction is taking place on Easter Island because of the tourism.
About 80% of the population lives directly thanks to the tourism and more and
more people are welcomed on this Island. They need accommodation, they drink
and eat, they take showers and they walk on the land. So, the Rapa Nui people
are now facing a new challenge: how to manage all the garbage? How produce of
large amount of water? How to protect the soil and the archaeological sites?
Where and how to construct new buildings? How to control the influx of Chilean
people coming to make benefit of the tourism? And off course, how to preserve
its culture in the changing society?
In this island where the decision of
the Chilean government, the choices of the native population, the interest of
the tourist manager and the protection of the heritage culture are intertwined,
it exists very few solutions.
11.15 am. Paul S. C. Taçon
(Griffith University), Ronald Lamilami (Namunidjbuk
Estate), Sally K. May (Australian National
University) and Daryl Wesley (Australian National
University). New ways
of recording, presenting and conserving heritage for the people of northwest Arnhem
Land, Australia
Since 2008, we have been systematically
recording the heritage and rock art of the Namunidjbuk clan estate in the Wellington Range of Northwest Arnhem Land, Australia with
a large multi-disciplinary and multicultural team. This includes oral history,
artefacts, photographs and rock art sites with imagery that dates from about
15,000 years to as recent as 50 years ago. All of this is important for the
contemporary Aboriginal people of the region. Rock art sites are considered to
be like history books, with large complexes such as Djulirri that has over 3000
designs more like libraries. For the Lamilami family these places are of both
local and world significance. Thus it is important to document, manage and
conserve them using state of the art technology and a wide range of resources. We
have recorded key sites in full detail using standard photographic and
recording techniques but also have made films so that oral history and
contemporary significance can be recorded for posterity. A new database
management system that brings together variable records has been implemented
and a program of 3D recording initiated in order to pass on the remarkable rock
art legacy of Namunidjbuk to future generations in many different ways.
3.30 pm. John Norder (Michigan State
University): IndigenousActivism in Heritage
Management
Increasingly, cultural and environmental heritage
resources have become the focus for social justice and activism movements in
the United States and other countries, with efforts at their protection being
spearheaded by Indigenous peoples. In addressing these causes, the tools of
anthropology, archaeology, and heritage management have been sought to support
agendas that empower indigenous knowledge and sovereignty. This paper examines
case studies in the Great Lakes Region of North America where anthropologists
and archaeologists have worked with Indigenous communities in efforts to
protect and develop heritage resources, both successfully and unsuccessfully,
and identifies the structures that impede or allow for successful outcomes.
3.55 pm. Jack Brink
(Royal Alberta Museum). Indigenous
Cultural Heritage and Medicine Wheels of the Great Plains: Future Directions on
Issues of Reuse, Repatriation and Reburial
Medicine Wheels are large stone structures laid out on
the prairies of the northern Great Plains. They are a popular and enigmatic
site type, with the great majority of them located in Alberta, Canada.
Forgotten for decades after Euro-Canadian settlement, a number of sites are
being revisited and used by members of the Blackfoot Nation. The sites continue
to hold powerful spiritual significance. A few medicine wheels were excavated
in the 19th century and artifacts were collected. Now some Blackfoot
want these artifacts returned and reburied at the original sites. This
prospect, however, is not universally agreed upon, with other Elders supporting
retaining the artifacts for future generations. The issue is especially
important in that it is unlikely that other medicine wheels will ever be
excavated. This paper examines these issues and discusses prospects for future
directions and solutions that may satisfy concerns over cultural patrimony from
both Indigenous and scientific perspectives.
4.20 am. Daniel Chartier
(Université du Québec à Montréal). The urgency of a library/documentation and archives centre for Nunavik
The
objective of this paper is to describe the challenges of establishing, in a
society of the 21st century and in the context of the Inuit of Nunavik, a
library / documentation and archives centre that can meet the needs of access
to knowledge, a reflexion on heritage and the preservation of archives. The
Inuit oral and material heritage has been the subject of several studies,
including those by ethnologists, linguists and anthropologists, which allowed a
form of attention which partially ensures its preservation. The latter was
mainly the result of institutions external to the Inuit, although it was partly
entrusted to Inuit organizations (eg for Nunavik, the Avataq Cultural
Institute) in places of conservation that are rarely situated on the Inuit territory
itself. However, the Inuit written heritage (documentary, artistic or literary)
was not given, until now, the same attention. For example, there is yet no
comprehensive inventory of texts and documents published by and on this
territory in the cultural field, a bibliographic inventory that could become
the equivalent of a virtual national library. In addition, there is no facility
on site which could play the institutional contemporary role that considers as
a whole in one single place: a public library, a preservation library and an
archives centre for document conservation. The urgency of such a place is
evident at all levels: a growing young population that need universal access to
knowledge, a culture in transition that must take into account its written
heritage and a society which may lose in the short term the founding documents
of its institutions.
Museums and Interpretation
Centers
Monday 12th2012
10.25 am. Louis Gagnon
(Avataq Cultural Institute). Museums in Nunavik: challenges for
the Inuit communities in a time of identity crisis.
10.50 am. Mathieu Viau-Courville
(Musée de la Civilisation de Québec). Museum Practice and the Participative Approach: a
view from the Musée de la civilisation, Québec
In recent years,
indigenous peoples have engaged in a variety of movements seeking to secure the
recognition of their rights. Empowerment in the preservation and presentation
of their heritage has been front and centre in many parts of the world. Such developments
have presented various sets of challenges for museums forcing them to
(re)define their institutional cultural mission and policy in regards to
marginalized communities. Drawing from the experience of the Musée de la
civilisation, the presentation addresses the challenges that museums face in
representing indigenous peoples and cultures, and how can museums preserve and
promote their institutional mission statement and objectives whilst equally
value and emphasise the voices of their partners. The paper examines the
anatomy of the renewal of the Musée’s permanent exhibition Encounter with the
First Nations, set to reopen in fall 2013. In particular, I reflect on the
challenges and future venues for how existing knowledge – viewed as intangible
heritage – is shared and interpreted in the museum participative approach
context.
11.15 am. Michelle Bélanger
(Musée des Abénakis).
The Musée des Abénakis: dealing with the tangible
and the intagible for the future of a First Nation people in Québec.
The Musée des
Abénakis played a pioneering role as the first Native museum in Quebec. It
occupies the former site of the Catholic school of the Abenakis community in
Odanak, which is located in the heart of Centre-du-Québec tourist region. Founded
in 1965 by missionary Rémi Dolan and elders of Odanak, it was intended as a
place of exchange and discovery of the history and culture of the Abenakis
Aboriginal Nation.
In a tangible willingness to reach
out others, during some 40 years this community museum gave visitors a
labyrinth-like journey through the objects of the collection crammed in all the
rooms. The Museum was also an important gathering place for all the Abenakis of
Odanak. An ambitious expansion project began in 2003 in order to meet current
museum-related norms and to also provide added community space and exhibition
areas. The project did not meet with unanimity in Odanak, as it was deemed much
too expensive for a small community of 400 people nested outside of regular
tourist tours. As a result, this new infrastructure did not reach its
attendance goals, the community neglected such an estranged institution, the
precarious financial situation threatened crucial museum-related functions such
as research and documentation of the collection.
The underfunding of culture at both
provincial and federal levels, the lack of a formal cultural policy of the
Abenakis First Nation, the demobilization of the Abenakis community members and
its Abenakis political institutions, all this compelled the Museum to invent an
original project. In order to ensure the continuity and the diffusion of the
tangible and intangible heritage of one of the eleven Aboriginal Nations of
Quebec and Labrador, a community archaeology project was born, The Odanak Fort:
Revisiting the Past (Fort d'Odanak: le passé revisité).
3.00 pm. Stephen Loring (Smithsonian Institution, National Museum of Natural History). Research, Repatriation, Responsibilities and Respect:
museum anthropology and indigenous northern communities as viewed from the Smithsonian’s
National Museum of Natural History.
The passage of the
Native American Graves and Repatriation Act (NAGPRA) in 1989 and the National
Museum of American Indian Act in 1990 have profoundly transformed the
relationship between indigenous communities and museums in the United States.
The influence of these landmark human rights legislations have rippled through
the academy and radically altered the relationships and assumptions about who
owns the past and who should tell what stories about indigenous peoples, their
history and communities. At the Smithsonian, the Arctic Studies Center has
pioneered an approach to fieldwork, exhibition, and community anthropology that
epitomizes these new evolving relationships.
3.25 pm. Dean Whiting
(New Zealand Historic Places Trust PouhereTaonga). Issues Confronting Maori Community Guardianship of
Cultural Heritage
This paper explores
the range of issues that challenge community guardianship of Maori cultural
heritage. Form the latter half of the 19th century Maori were considered a
dying race, driven to the brink by the ravages of disease, land alienation, and
poverty. Most considered that those who remained would fade into the melting
pot of the New Zealand population, the vestiges of Maori culture preserved in
museums or reconstituted for the curiosity of tourists. Despite this, Maori
culture survived tenuously through customary practices, tribal cohesiveness,
and the retention of traditional knowledge held by communities through their cultural
framework of guardianship. Subsequent generations have faced new challenges
that question both their authenticity of existence and the relevance of
purpose. This scrutiny is compounded further when multiple rights of
guardianship compete. In resolving these issues, a clearer understanding of the
cultural heritage relationships, Maori world view perspectives, and the
cultural frameworks for valuing and entrustment of guardianship
responsibilities, can provide institutions and cultural heritage agencies the
policies and strategies to support and assist Maori communities. But ultimately
the processes of resitution, recociliation, and self determination provide the
strongest basis for ensuring Maori community and its cultural heritage are
sustained.
3.50 pm. Douglas
Herman (Smithsonian National Museum of the American Indian). Indigenous Geography: Documenting and Preserving
Place-Based Cultural Heritage
Documenting
place-based cultural heritage in Indigenous contexts involves adequately
addressing worldviews that are fluid, holistic, and expressed through stories,
myths and values. This paper will examine an approach developed by the
Smithsonian National Museum of the American Indian and the Pacific Worlds
project that uses internet resources to present community- and place-focused
ethnographic information including maps, graphics, and photography. The
Smithsonian's new IndiGEO project will combine this approach with
community-based environmental monitoring, to help document the effects of
climate change on the transformation of local biodiversity and resource
availability, and therefore of cultural practices. How and why should we
document such knowledge now? How do we ensure that appropriate protocols are in
place for protecting proprietary local knowledge? And how does this project
assist in strengthening awareness of place-based cultural heritage, both for
the community itself and for outsiders? These are some of the questions this
presentation will address.
4.15 pm. Carole Charette
(Université du Québec à Montréal m (UQAM)). The future
of First Nations peoples’ museums in Canada: three examples from Québec Algonquian-speaking
communities.
This presentation discusses the challenges in
Quebec that indigenous communities face with regards to museums or other places
of preservation and enhancement of their ancestral heritage. Apart from the
fact that these institutions must operate with limited financial resources,
reduced staff and cope with apathy among community members toward their
culture, administrators must also rethink their approach, which does not appear
suited to aboriginals past or present reality. This study is conducted at four
museums: Ouje-Bougoumou, Wendake, Uashat Mak Mani-Utenam and Mashteuiatsh.
These administrators assert a common concern against the onslaught of the
dominant culture and patrimonialism which does not match their vision of the
world, nor the mode of life of members of their communities for which the
objects are "alive" and created with the greatest respect for their
relationship with nature, land and essential needs. They are also confronted
with the “generational gap”, which exists between the new generation and
elders. How can new technologies, aimed at the creation of interactive spaces
(video, projection, web, etc.), play a unifying role, favoring an approximation
and the enrichment of communities?
Heritage, Museums and Archaeology
Tuesday 13th2012
9.00 am. Yves
Bergeron & Vanessa Ferey (CELAT-Université du Québec à Montréal) – The issues of the musealization of collections from aboriginal
intangible heritage: positions and involvements of museums for a sustainable
development of their knowledge at the hour of global crises.
The growth of museums face of the concept development of modernity in
the twentieth century will make of the documentation of museum collections one
of the major challenges in the advancement of knowledge. The Modern Man,
individualistic and rational, contributes to the description of cultural
worlds. The operation of musealization of the material and immaterial cultural
witnesses of the world is perfectly enligner in knowledge contribution, that
will affect all scientific disciplines. At the turn of the century, museums
relativize deeply the heritage of their collections in addition to the work of
anthropologists who take early in charge the intangible heritage preservation
in their field of archives. Nevertheless, the public presentation of the
immateriality of this heritage into exhibition rooms remain a great challenge.
The question of the contemporary consideration of the intangible heritage will
then be asked more radically in the aim to ensure their protection within
museums. In 2003, the Convention for the Protection of the Intangible Cultural
Heritage of UNESCO was ratified by different states where indigenous cultures
are established in their territories. This communication examines how museums
are actively engaged with these social minorities. Through their collection
policies, what about their involvement in the consideration of these fragile
heritage within economic, social, political and ideological crises ? Between
globalization and digitalisation in our societies of knowledge, the publics of
museums summon the political direction of their institution about indigenous
cultures in danger. Presence, choice, identification or use of these Aboriginal
museum collections are still debated in the museum space, and different
interpretations are discussed. The museum is questioned about the application
of its treaty commitments about indigenous cultures that he preserves. Which
means deploying these institutions to justify their involvement in intangible
heritage protection ? Far they undertake in the sustainable development of
knowledge and information of these specific collections ? How aboriginal
communities are they invited to contribute in their scientific works ?
9.25 am. Fergus Maclaren
(ICOMOS Canada) –
Narrowing the tourist
perspective: Understanding the impacts of removing aboriginal cultural heritage
fabric from display
British sociologist John Urry has outlined the
conceptual framework of the "tourist gaze" as the set of expectations
that tourists place on local populations when they participate in heritage
tourism, in the search for having an “authentic” experience. In response to
tourist expectations and prevailing cultural and racial stereotypes, local
populations reflect back the “gaze” of the expectations of tourists in order to
obtain financial benefit. Consequently, with the increasing interest in
aboriginal tourism, the groups involved have witnessed the commodification of
their cultures, be it a place and the traditional activities that occurred
there, types of crafts or plastic art such as baskets, weaving or jewelry,
interpretations of indigenous dance and musical forms. There has, however, been
a pushback from aboriginal groups who have been restricting or limiting access
to sites, driven the repatriation of artifacts from cultural institutions and
museums, encouraging the retrenching of tangible cultural expressions and
language, and witnessing the destruction of authentic places and relics.
Looking at Canadian aboriginal communities as reference points, this paper
reflects on the tensions between the manufactured and authentic attributes of
aboriginal culture, and how increasing levels of control may be impacting
tourists’ and non-native perceptions of aboriginal cultures, as they are being
represented and interpreted, and the consequent potential for distortion and
misattribution.
9.50 am. Xavier Roigé (Universitat de Barcelona). What place for
ethnological museums in Spain?
This paper aims to reflect upon how the (re)invention of ethnological
museums throughout the world entails a series of challenges for academic
teaching and anthropological research. These are challenges which not only
affect the career prospects of anthropology graduates, but also the theoretical
bases and methodologies of the discipline itself. The need for anthropologists
to take an interest in their museums is key, both for the consolidation of the
museums and for the discipline of anthropology itself. I will review some key aspects in the
evolution of the ethnological and anthropological museums in Spain and will
critically analyze current discourses used in the presentation of objects. I
will argue that the social and cultural changes that are affecting today's
society both at a global level and a national level make necessary a critical
review of how colonial objects are presented in Spanish museums
10.15 am. Margarita Diaz-Andreu (ICREA,
Universitat de Barcelona). New Challenges for a new century - Contested
archaeological heritage in Spain.
This paper will examine the challenges to heritage
brought about by the sudden changes in the population experienced in Spain in
the last two decades. It will focus on Muslim and Jewish medieval archaeology,
as opposed to other types of archaeology that are more attuned to the diverse
national discourses competing in Spain. On the one hand, I will assess whether
the arrival of Muslim migrants has posed any challenges to Islamic archaeology
and heritage and I will enquire how archaeological and heritage practitioners
have approached these new sectors of the population. On the other hand, I will
analyze how the archaeology of Medieval Jewish Spain has changed over the same
period and how archaeologists have reacted to the claims made by Jewish
Communities and the commoditization of the country´s Jewish heritage in the
form of tourism.
10.40 am. Elizabeth Chilton
(Center for Heritage and Society, University of Massachusetts Amherst). Why Does the Past Matter? Towards a Social Science of the Past
In
recent years, it has become clear that heritage impacts all aspects of society
and how individuals define themselves in the world. In imagining and planning
economic and social development, cultural heritage is often viewed as an
impediment to “progress” and change, rather than as a pathway to a better
future. However, heritage impacts how people understand and accept scientific
knowledge, how they respond to and adopt technology and technological change,
and their attachments to place and to each other. Given these wide-ranging
impacts, public heritage preservation and interpretation are fundamental to the
social evolution and development of nations, regions, and communities. There is
a great need for a major research agenda that will ask some of the most pressing
questions in our increasingly globalized and diasporic world: what do societies
choose to remember, what do they choose to forget, and who gets to decide? And
more fundamentally, why does the past matter?
No hay comentarios:
Publicar un comentario