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Статті в журналах з теми "Patrimoine oral et immatériel de l'humanité – Gestion"
Leblon, Anaïs. "Les paradoxes du patrimoine." Hors-thème 37, no. 1 (June 6, 2013): 177–93. http://dx.doi.org/10.7202/1016153ar.
Повний текст джерелаДисертації з теми "Patrimoine oral et immatériel de l'humanité – Gestion"
Fall, Mandiaye. "Pratiques rituelles et sauvegarde du patrimoine culturel immatériel dans le Kajoor (Sénégal) : évolution historique, défis et perspectives." Electronic Thesis or Diss., La Rochelle, 2022. http://www.theses.fr/2022LAROF004.
Повний текст джерелаAccording to some traditional cosmological beliefs in Senegambia, the spirits of the dead evolve in an alternative world and are given the responsibility of ruling that of the living. The main function of the religious phenomenon is to give life a meaning by overcoming uncertainties and reducing existential anxiety in the face of a tricky and often hostile nature. The direct or indirect hold of the sacred over activities sets essentialist concepts and practices perpetuated through a ritualization necessary for the survival of the intangible cultural heritage of oral societies.The ritual practice has established itself as the main process for the conservation of the intangible cultural heritage of the Ajoor. Expressions and representations are often wrapped in a supernatural and / or symbolic substrate on which theoretical, moral, technical and religious achievements are based. The civilizational influences received on both sides have generated a form of cultural hybridization with spatial slight differences in the way of practicing ancestral animist beliefs. It goes without saying that the main purpose of studying the past of communities should be a better understanding of the present with a view to preparing for a possible prosperous future, in a position that takes sustainability into account. By drawing inspiration from the local cultural core, it will be possible to produce a model of citizen able to efficiently deal with the challenges that are contemporary with him. This thesis aims at modeling this argument through the example of the intangible cultural heritage of Kajoor mainly inhabited by Ajoor people
Wang, Li. "La Convention pour la sauvegarde du patrimoine culturel immatériel et son application en droits français et chinois." Paris 11, 2010. http://www.theses.fr/2010PA111002.
Повний текст джерелаKante, Bocar Oumar. "Droit du patrimoine culturel en Afrique." Paris 1, 2010. http://www.theses.fr/2010PA010312.
Повний текст джерелаLeborgne, Yann. "Patrimoine culturel immatériel et résilience : territorialités et lieux matriciels." Thesis, Normandie, 2019. http://www.theses.fr/2019NORMLH20/document.
Повний текст джерелаSocial practices and representations, passed from generation to generation, are today defined as “intangible cultural heritage” and figure in both national and international patrimonial provisions (Unesco 2003). In some cases, people’s attachment to “intangible cultural heritage” can reveal the existence of “areas of suffering”, whether personal or societal. As a spatial phenomenon, the expression of which is often related to a geographical location, “intangible cultural heritage” contributes to Man’s and society’s capacity to ensure its sustainability through the preservation of Man’s feelings of identity, territorial presence and continuity through Time. Successful or not, patrimonialisations are proof of the energy of those who perpetrate them. In fine, “intangible cultural heritage” conveys territorialities linked to the resiliency of those who create such heritage and hold on to it. A field study of 9 sites, in the Normandy and Pays de la Loire regions, shows that these expressions of “ICH” provide Man with a way to overcome disruptions through resiliency, detectable on various geographical scales: from the micro scale, where we look after the individual and his organic corporal location, to the meso and macro scales, where they tend to mend the wider socio-territorial fabric. Thus, between locations, communities and territories, “intangible cultural heritage” becomes part of a matrix territoriality. It is, therefore, part of the permanent re-creation between Mankind and Earth
Cominelli, Francesca. "L'économie du patrimoine culturel immatériel : savoir-faire et métiers d'art en France." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010003.
Повний текст джерелаThis thesis provides an economic analysis of a new category of heritage: Intangible Cultural Heritage (ICH). The research initiates with an in-depth analysis of the structure of tangible heritage, followed by a literature survey and field work allowing a theoretical and practical examination of the evolution of the concept of cultural heritage and the importance of extending it to include intangible expressions and practices. Main results: -analysis of the major differences between tangible and intangible heritage, emphasizing that ICH is deeply rooted in territories and communities, it is held by specific members, and it is not static, but continually transforms and innovates. -highlights the strategic role of ICH in contemporary global and knowledge economics as a critical factor for economic, cultural, social and sustainable development. -understanding of teh main causes of deterioration, disappearance and destruction of ICH elements, principally related to formal and informal processes of transmission of knowledge and skills, and including effects of intellectual property measures, the lack of material resources, and the degradation of the natural and social environments. -analysis of the main existing policies for ICH. -awareness of the idea that ICH can be considered, from an economic point of view, a cultural commons, thus increasing the realization that inadequate uses might destroy it and that alternative ways of governance can exist
Valerian, Benjamin. "Le patrimoine immatériel des collectivités territoriales : Protection et réservation." Thesis, Avignon, 2017. http://www.theses.fr/2017AVIG2060/document.
Повний текст джерелаThe immaterial property of local authorities is specific and cannot be reduce to the immaterial property of the State. Some notions of public property law of goods must be define again, whereas the doctrine thought about it, that everything is acquired, and everybody thought to know. For instance, the notion of immaterial good reveals limitations of public property law. Furthermore, immaterial approach reveals also the limitations of the notion of property itself. This property is not simply made anymore that local authorities have, but also, which identify them. Immaterial property understands immaterial goods like local authorities’ name or their know-how. Therefore, the question of the reservation of these “goods” must be asked: property law is it adapted? With the “linguistic or cultural property”, the subject reveals unknown difficulties in public law, beyond of only question of property. If it seems to be too early to talk about an approach apart from property, it is clear that a reflection about the process of reservation without property is necessary. In consequence, with the evolution of public property law to an immaterial approach, and the underlying question of a “public intellectual property law”, in the same way, the question of a law about public authorities, are we attending to a prudent and reserved construction of public immaterial property law?
Jeong, Hyunkyung. "Médiation et construction du patrimoine culturel et artistique de Byeolsin-gut (rituel chamanique) de la côte est (Donghae) de Corée : une étude sur l'évolution socioculturelle d'un rituel chamanique vers un patrimoine culturel immatériel." Paris 7, 2012. http://www.theses.fr/2012PA070091.
Повний текст джерелаThe new generation of shamans is emerging in living heritage byeolsin-gut (shamanistic ritual) of east coast (donghae-ari) recognized as intangible cultural heritage since 1985. What is the new generation of shamans appeared in the living and minority world of byeolsin-gut of east coast? How are these individuals defined?They are a group of individuals non-shamans having an artistic skill and an artistic vocation, but actually the students of shamans. They could replace the status of successor of hereditary shamans not having their lineal heir in direct or indirect to transmit the profession of shamans reborn with the title of cultural treasure or living héritage. Thus, the new generation is considered as the first generation of the living heritage of byeolsin-gut of east coast out of filiation. What type of persons are interested particularly in this special area and by what process ? What is the meaning that they are assigning to their action ? This research is to comprehend the actual situation of the new generation of shamans in the living heritage of byeolsin-gut of east coast, which is about to perceive the cultural reality of the special group. This thesis is interested in the status of the actor as such and particularity by which are characterized the new generation of shamans appeared in this current environment. We have thus investigated with the faithful individuals, that is to say, the actual students of shamanic actors adopting a qualitative approach
Boulghallat, Adil. "L' Unesco et l'institutionnalisation du patrimoine culturel immatériel : le cas marocain de la place Jama'l-Fna et ses conteurs." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0657.
Повний текст джерелаThis thesis concerns the preservation process of the “intangible cultural heritage”. The case study: The Jama‘ l-fna Square and its storytellers, analyses the safeguarding of “intangible cultural heritage”. It draws, on the one hand, on an anthropological study of the concept of “heritage” based on the examination of the Unesco’s conventions. On the second hand, it relies the analysis of the sociocultural role of orality highlighted through an ethnographic fieldwork conducted among the storytellers (hlaïqiyya) of Jama‘ l-fna Square (Marrakech, Morocco). The study also enlightens the singularities of the patrimonialisation process in Morocco. It shows how legacy management practices and the different business activities which have induced a marginalization of the storytellers which went with a noticeable change of the art of storytelling, nowadays threatened to disappear. Finally, our thesis reveals a discrepancy between the exotic imaginary of the national and international visitors—which makes the practice of tales in the center of this emblematic area—and the socioeconomic difficulties endured by the narrators who are especially exposed to poverty and health problems. Generally speaking, the thesis contributes to the study of the stakes of the preservation of the transmission of the oral culture and the sustainability, and helps to gain a better understanding of the repercussions of globalization in traditional towns opened to global tourism
Nguyen, Van Quân. "La protection du patrimoine historique et esthétique face à la mondialisation : l'exemple de la France et du Vietnam." Thesis, Toulouse 1, 2014. http://www.theses.fr/2014TOU10071/document.
Повний текст джерелаThe heritage, which often leads to the notion of legacy transfer, is the result of a series of choices made upon the definition that a society or a group of people want to give themselves. Expressing both that identifies and differentiates it from other groups or societies, heritage involves some interpretation or even reconstruction of the past based on present issues. This way of conceiving heritage is directly tied to a past that is socially and historically constructed: invented in the West during the modern era, it was then extended to other societies. This extension of the concept of heritage seen as such is supported by the intensification of exchanges that characterizes the new global context for the past century. Indeed, in a context of globalization marked by the acceleration of international exchanges and the questioning of some traditional institutional frameworks, the heritage sector experiences a number of changes in both forms of its management and its valuation. Given the role of heritage on national identity and its increasing impact on the economy, heritage policy always plays an important role in the cultural policy of the State. Facing a world without borders, the state’s heritage policy undergoes significant changes. The considerable changes of the globalized world as we know do require new measures to protect, conserve and enhance the cultural heritage
Herrgott, Catherine. "Patrimonialisation d'une pratique vocale : l'exemple du chant polyphonique en Corse." Corte, 2011. http://www.theses.fr/2011CORT0017.
Повний текст джерелаAn anthropological point of view on cantu in paghjella, a Corsican polyphonic song traditionally performed by men, recently recognizing by UNESCO like Intangible Cultural Heritage and inscribed on the Safeguarding List. Preserve this cultural heritage, as an identity marker, in a society in evolution, hand down his vocal technique and his aesthetic sense in a festive context are showing values in the heart of concerns of the little community of singers studying. The subject of my thesis is about the cultural heritage process of cantu in paghjella, grasping like a performance signing, as well as on the stakes of the various participants of the process (singers, specialists, institutions) after the analysis of their actions and talks
Книги з теми "Patrimoine oral et immatériel de l'humanité – Gestion"
Le patrimoine vivant. Paris: Éd. Unesco, NANE, 2007.
Знайти повний текст джерелаSweers, Britta, and Sarah M. Ross. Cultural Mapping and Musical Diversity. Equinox Publishing Limited, 2020.
Знайти повний текст джерелаCultural Mapping and Musical Diversity. Equinox Publishing Limited, 2020.
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