Дисертації з теми "Patrimoine oral et immatériel de l'humanité – Gestion"
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-29 дисертацій для дослідження на тему "Patrimoine oral et immatériel de l'humanité – Gestion".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте дисертації для різних дисциплін та оформлюйте правильно вашу бібліографію.
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
Hao, Qiang. "L'héritage du patrimoine culturel immatériel et sa transmission par le cinéma d'animation." Thesis, Montpellier 3, 2016. http://www.theses.fr/2016MON30032.
Повний текст джерелаCurrently, the protection work of intangible cultural heritage is booming. It is at the heart of attention of the media and society, and also academic research. Despite its long history, its promotion, admission and protection are recent. In this sense, the intangible heritage is still "young". As a new field and new object of research, the study involves many disciplines and safeguards require innovation and a bold research. Animation is one of the cultural industries more fashionable in China and most of the research on the animation focus on the development of the animation industry. This research considers the intangible cultural heritage as a cultural resource for animation, and explore the possible uses to promote the Chinese animation. We believe that in the contemporary cultural context, the animation is as a cultural industry that artistic entertainment and leisure, and a means of cultural transmission; it can also, by extension, be considered an employee visual imaging tool in the production and life of people. The animation is vibrant and rich in inspiration, naturally attractive, especially for young people. In a way, it is the common language of humanity. Animation must be an integral part of the protection of intangible cultural heritage; she is able to promote the heritage and transmission of intangible cultural heritage. Thus, this thesis proposes that we consider animation as a means of promoting the heritage and transmission of intangible cultural heritage. The transmission is the means, and the inheritance is the ultimate goal of protecting intangible cultural heritage. The thesis shows that animation can actually be entrusted with this mission. After the presentation of the research topic, we systematically discuss the subject through historical research, interdisciplinary research, document analysis, case analysis, field survey, etc., and dating back to foundations of existing research on the animation and intangible cultural heritage
Chalmel, Johann. "La pédagogie, un patrimoine immatériel ? : exemple de la pédagogie de Jean-Frédéric Oberlin." Thesis, Université de Lorraine, 2016. http://www.theses.fr/2016LORR0129/document.
Повний текст джерелаIntangible cultural heritage (ICH) is the emerging category created by UNESCO through the 2003 convention which helps protect intangible cultural elements, hitherto under responsibility of individuals and communities in charge. This innovative approach of protecting such elements provides new ways to valorize them. The main hypothesis of this PHD work is that pedagogy, defined as a practice, can be entered in the lists of intangible cultural heritage. To support this hypothesis, our study uses the example of pedagogy implemented by J.-F. Oberlin in Ban de la Roche (XVIII century). An ICH has to be alive and renewed permanently. That is why we examine later its successive reinterpretations made by his heirs until the one developed by the community of practice within the Oberlin museum Waldersbach. We focus particularly on its educational service (La Maison des Enfants)
Bour, Chloé. "S’approprier le patrimoine culturel immatériel selon l’Unesco : enjeux professionnels et pratiques de participation : étude en Normandie et Bretagne." Thesis, Rennes 2, 2022. http://www.theses.fr/2022REN20027.
Повний текст джерелаThe convention adopted by UNESCO (2003) to safeguard Intangible Cultural Heritage (ICH) institutes a profound transformation of the role of actors in the attribution of heritage value. The latter is now subject to the "participation" of the holders of heritage themselves (Unesco, 2003). Whilst it undermines the scientific practised until then, the participatory stake shows very little standards in the convention. The PhD dissertation analyses the way by which professional actors of two parapublic organisations in Normandy and Brittany, specialised in ICH inventory, conceive and implement this shift by including participative innovations in their professional practices. The study is based on participant observation as part of an Agency Doctoral Funding and Placement (CIFRE in French) and compares two regional areas with contrasting heritages: the dynamism of Breton agencies suggests a participatory approach, whereas the historical experience of Normandy in ethnological expertise suggests a more technocratic rationale. Following a comprehensive approach, the thesis reveals the process by which participatory practices normalise, displace and recompose heritage expertise in order to develop and strengthen professional competence in the different registers of action: the criterionisation of ICH, the construction of a rationale and a rhetoric so as to disseminate the notion, the experimentation of so-called "participatory" inventories, the implementation of surveys and the intervention on ICH to safeguard it. The heritage apparatus is traditionally turned towards the production of knowledge and the material dimensions of heritage. Hence stems for its agents the issue pertaining to the construction of a professional collective formation in the perspective of acquiring legitimacy
Bruley, Julien. "L’épopée de Manas : étude historique, patrimoniale et ethnographique." Thesis, Lille 1, 2019. http://www.theses.fr/2019LIL1A027.
Повний текст джерелаThe epic Manas deals with the struggles led by the Kyrgyz against their various opponents and oppressors. According to the legend, Manas is the first one who gathered the sparse Kyrgyz tribes and gave them a united land. His son Semetey and grand-son Seytek would pursue his legacy.In 1995, Manas was at the centre of an international cultural focus as the celebrations of its so-called millenary were held in Kyrgyzstan. From then on, the status of Manas went through uncertainties, and eventually disappeared from the political scene between 2005 and 2010.In 2009, China nominated the Manas epic in the UNESCO on behalf of its Kyrgyz minority creating a scandal in Kyrgyzstan. Until 2013, when Kyrgyzstan nominated on its own the "Kyrgyz Epic Trilogy" (Manas, Semetey, Seytek) in the UNESCO, Manas knew a real reinforcement in the country.During this eventful period appeared a new kind of recitation, called "lengthy-recitation", running through several days and organized annually. Those new recitations gather most of the manasčı (the bard who tells Manas) of the country and aim at popularise the epic under a traditional shape (to tell Manas).Nevertheless, we cannot speak about a single ideology of Manas – an informed observation of those recitations will reveal the plurality of speeches on the Kyrgyz epic which testifies a struggle of interests and thoughts.The present work will study the return of Manas on Kyrgyzstan political and ideological scenes, between 2009 and 2013, and to show what is a recitation of Manas nowadays. Both aspects will bring a systematic and contemporary view on our knowledge about Manas
Bride, Jérémie. "Le karaté, patrimoine vivant immatériel : médiation interculturelle des pratiques japonaises/françaises." Thesis, Besançon, 2015. http://www.theses.fr/2015BESA1001.
Повний текст джерелаMartial art included in a sino-japanese and bouddhist tradition, karate is a living intangible heritage. From different schools of karate style, Grandmasters perpetuate practices on one hand ensuring succession and secondly by controlling their admissible forms. The purpose of this thesis focused on the terms and conditions under which the intercultural mediation of the practices karate took place in the globalization context and under the effect of time and of the Masters.Four additional studies were provided. 1) The preliminary study reproduced the socio-historical macrocontext of the karate migration paths played by teachers and schools. 2) The ethnographic approach of Japanese trainings (five remarkable dojos) described and modeled the original practices facing reconfigured forms. 3) The contrastive approach of grandmasters speech in their life stories (N interviewed = 4 Japanese + 4 French) was processed by a content analysis. 4) The micro-study of respiratory kata Tenshô allowed to reach the anthropo-cultural dimension of karate facing shared invariants with other Japanese arts heritage. Results showed that the intercultural mediation of practices between Japan and France generated new forms of education that took a highly contextualized cultural meaning.The anthropo-didactic dimension of karate teaching was identified so as to question the intercultural mediation terms in the perspective of a dialogue with otherness
Blanchard, Nolwenn. "Identité culturelle et patrimoine immatériel : la collection sonore constituée par Herbert Pepper au Gabon (1954-1966)." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20062/document.
Повний текст джерелаThis study draws on a fund of sound recordings, made in Gabon between 1954 and 1966 by Herbert Pepper, Orstom's researcher. Going through the whole country, the ethnomusicologist and his colleague collected a wide variety of music, tales and other oral expressions, and created the Arts and Traditions’ Museum of Libreville to preserve, catalog and enhance the results of this research in a sustainable way.These records may be considered as representative components of “intangible cultural heritage” of Gabon, a concept which was defined by the Unesco Convention in 2003. Many countries such as Gabon, whose traditions are orally transmitted, were previously rarely represented on the World Heritage List. It’s therefore interesting to trace the evolution and expansion of the concept of heritage since the early nineteenth century, significant moment in Europe which has seen development of interest in the past’s relics, both of collecting oral traditions and conserving material traces in Museum. Today, the advent of digital media has significantly changed practices and conceptions in the area of conservation and heritage development. Through digitization, oral traditions now have suitable tools for their diffusion and it’s possible to continue the work begun by Herbert Pepper when he wished the character « total » to retain for gabonese cultural expressions
Tran, Cam Thi. "Mise en tourisme du patrimoine culturel immatériel - Etude de la ville d'Hoi An, Viet Nam." Thesis, Université Grenoble Alpes (ComUE), 2017. http://www.theses.fr/2017GREAH002.
Повний текст джерелаThe city of Hôi An, which extends over 63 km2, has been known as the “ancient town” with its world cultural heritage". The territory of the ancient town extends over 30 ha (0.3 km2) and has greeted more than four thousand visitors each day. based on our surveys, we have noticed that evening is the time when the town receives the highest number of tourists; especially domestic tourists. The official nomination of Hôi An as the ancient town by UNESCO has brought it benefits in many fields such as economy, social and culture. However, there are several negative effects coming along with the benefits. In this context, it is concerned that whether the intangible cultural heritage has been managed by people in charge to become an effective mean which can help to spread out the effects and the benefits to other parts of the city for the sustainable development of cultural tourism? Through our methods of qualitative and quantitative analyst, we have studied the differences of behaviors in regards to the use of the intangible cultural heritage by both international tourists and domestic tourists. It finally has been shown in our research that the city has been concerned about deploying the resources of this heritage in order to generate sustainable tourist products. However, it still have not been envisaged creating particular products for each trend of tourist. Our study also have indicated that there are convergences as well as divergences in approaching tourist spaces in the city between international tourists and domestic tourists
Alsalmo, Abdallah. "La sauvegarde du patrimoine culturel immatériel en droit international." Thesis, Bordeaux 4, 2011. http://www.theses.fr/2011BOR40007.
Повний текст джерелаCultural heritage doesn't only include monuments and the collection of objects. /cultural heritage is about more than monuments or the collection of objects. It, also, includes the traditions or the modern inherited expressions from our ancestors and transmitted to our descendants, what we call the intangible cultural heritage. The importance of this heritage doesn't reside so much in the cultural demonstration itself, but in the richness of knowledge, and the know-hows that are transmitted from one generation to another. This transmission of knowledge has social value, economical, cultural and legal relevance for minority groups, as well as for the main social groups, and is also, important for the world. The choice of the techniques used for international protection is linked directly to the objectives pursued by the UNESCO. Beyond the text of the 2003 convention and other international agreements adopted by the UNESCO, it can perhaps be useful to tackle more widely the legal solutions of the intangible cultural heritage. The aim of our study consists of analysing the normative action concerning the intangible cultural heritage in placing the light on the definition of the intangible cultural heritage as well as the international standards important to its protection and also in tackling the question of effectivity and efficiency of the international protection of this heritage. In conclusion, the results for the normative action and effectivity do not escape our analysis. It is, in the end about the possibility of putting in place a plan for the protection of a better future
Huleux, François. "La contribution de la Convention pour la sauvegarde du patrimoine culturel immatériel à la conservation de la biodiversité." Thesis, université Paris-Saclay, 2020. http://www.theses.fr/2020UPASV028.
Повний текст джерелаThe international community is trying to fight the current pattern of biodiversity erosion. In recent years, local and indigenous communities have been recognized as models in the conservation and sustainable use of biodiversity. Some of them have been recreating, expressing and transmitting knowledge and natural resources management practices for centuries. In 2003, the Convention for the Safeguarding of Intangible Cultural Heritage (hereinafter “ICH Convention”) was adopted in order to preserve this heritage, which is also on the verge of disappearing due to acculturation, globalization, deforestation, etc. Despite the interdependent relationship which characterizes certain elements of intangible cultural heritage (hereinafter “ICH”) with the natural material elements associated to it, the Convention does not guide its Parties towards the recognition and preservation of this unique relationship. More specifically, it does not guide them towards the conservation and sustainable use of the elements of biodiversity that are necessary to the safeguarding of ICH (considered as a network of life). This is why, some might question the capacity of the ICH Convention to safeguard ICH associated with biodiversity? At a time when species and tradition knowledge and practices are going extinct, it is essential to refine the implementation of the Convention by a revision of its Operational Directives responsible for specifying the commitments of the Parties – and which are regularly amended by the Intergovernmental Committee for the Safeguarding of ICH and the General Assemble of State Parties to the Convention – towards a better suited safeguarding of ICH associated with biodiversity. The ecosystem approach developed for the implementation of the Convention on Biological Diversity (hereinafter “CBD”) – whose objectives are the conservation, sustainable use of biodiversity and the fair and equitable sharing of the benefits obtained from the use of natural resources – is the basis for this proposal to revise the Operation Directives of the ICH Convention. This approach allows the sustainable management of ecosystems considered as being networks of life including humans and their biodiversity
Léonard, Julie. "Des cours de fermes à l'Unesco : la patrimonialisation du fest-noz en Bretagne." Thesis, Amiens, 2019. http://www.theses.fr/2019AMIE0032.
Повний текст джерелаNomination file n° 707 - Wednesday December 5th, 2012. UNESCO headquarter, Paris. The Unesco Intergovemmental Committee for the safeguarding of the intangible cultural heritage (ICH) proclaims the inscription of the fest-noz on the representative List of the ICH of humanity Resulting from a long term ethnographie study, this research focuses on the way how an International category such as the ICH has been applied to a local context (here, Brittany, France), and supported by a State unwilling to acknowledge its communities. The institutionalization, as a global standard, of the social actors's participation for the safeguarding of the ICH invites us to take a closer look at the various actors who form the heritage community bearing the fest-noz's application. From a historical synthesis, these actors will be reviewed as the continuation of identity initiatives which since the 19th century, have contributed to build the depictions of Brittany from a rural society of which the traditional culture would be the expression. Understanding the ICH as a new political category of public action, the goal is also to analyse the contemporary strategies regarding the heritage status turning local revival practices into a heritage process representative of global cultural values
Glas, Tamara. "L'authenticité dans les pratiques de patrimonialisation : sens, statuts et usages." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC176.
Повний текст джерелаCentral to heritage, authenticity is an ambivalent notion. Its use as a criterion leads practitioners to face concrete difficulties forcing them to interrogate, criticize, andsolve the meanings embedded in the « authenticity of the heritage object », whether monumental, tangible or intangible. A theoretical approach, internal and external to the heritage field, allows to formulate through an organized system, the controversies they bring forward and the solutions other disciplines explore. Such an approach leads to suggesting different « authentication modes ». Despite its artificial nature, it offers a tool and vocabulary to distinguish between different ways to consider authenticity in two case-studies on diametrically opposed scales: the enhancement of hybrid indigenous heritage in the city of Sucre, Bolivia, and the implementation of the World Heritage List and of the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO. The different ways these authenticities are combined attest for different appropriation or exclusion strategies both of the heritage at stake and of those who embody it. These strategies may be described as an interplay leading to coalitions and struggles. Stake holders no longer consider authenticationas the study of experts resulting in a permanent arbitration, but see it as a constantly renewed process in which more and more diverse participants take action
Chen, Yi-Jen. "Les sites taïwanais potentiellement éligibles au patrimoine mondial : perspectives et enjeux historique, politique, législatif et social." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3032.
Повний текст джерелаIn 2003 and 2009, the Taiwanese Council for Cultural Affairs started the project to select eighteen potential World Heritage Sites in Taiwan, the first step in the process that precedes UNESCO’s World Heritage selection process. After a brief presentation of the potential sites, we will try to understand the historical reasons for Taiwan’s exclusion from the World Heritage program. For this purpose, we will go back to 1949 when Taiwan was separated from China after a civil war. Thereafter, China would be governed by the communist party, and Taiwan, the refuge of the defeated nationalist government, would live in international isolation. In this context, the project seems to be an opportunity to overcome political obstacles. However, world heritage is itself political. In recognition of this reality, some potential sites are exploring possible collaboration with China or Japan. We will exam why these two countries and what the possibilities and difficulties are for these partnerships. At the international level, Taiwan has little leeway in the diplomatic domain, so it is primordial for the island to highlight its soft power and play a significant role in the world’s heritage. At the national level, we should also examine the mechanism of the potential sites project where we found many judicial and financial issues as well as human problems. In fact, this project is executed by different stakeholders, so it is essential for all of them to work in concert in order to ensure the project’s success. In addition to a strong judicial system to avoid any kind of possible fraud, education is crucial to raise citizens’ awareness of the heritage that they own
Blondel-Gaborieau, Celia. "La transmission du patrimoine culturel immatériel à l'école primaire : le cas du projet choral scolaire "Les Voix de la mémoire"." Thesis, Bourgogne Franche-Comté, 2018. http://www.theses.fr/2018UBFCC017/document.
Повний текст джерелаThrough an action research which has involved fifteen classes from the urban district of Vesoul, thispaper aims at questioning the link between remembering and transmitting our intangible culturalheritage, reflecting on the stakes surrounding a memorial choir project, and records what aneducation on such topics can be like today.The year 2014 marked the hundred-year anniversary of the beginning of WWI and theseventy-year anniversary of the WW2 Liberation. In this context, the Direction des Servicesdépartementaux de l’Éducation nationale de la Haute-Saône, along with other contributors of thearea, initiated the project entitled « The Voices of Memory ». Under the instruction of musicprofessionals, over three hundred children practiced historical, traditional and contemporary songs about war and peace, all year long. The project concluded with a performance in a subsidised theatre for an audience including families and officials.This research has aimed at gathering as many viewpoints as possible through itsquestionnaires, interviews and observations. The teachers, one Education Inspector, the families and the pupils all talk of what took place at school. The children are viewed as active participants in the project they are made to take part in. A specific methodology was developed so as to record, listen to and value their words. The joys and hardhips of the learning experience of all involved have been carefully highlighted and decyphered, with careful emphasis on the emotions triggered by the memorial itself, viewed as a rite in honour of the French Republic
Martinet, Lily. "Les expressions culturelles traditionnelles en droit international." Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01D018.
Повний текст джерелаAt the beginning of the 21st century, the use of the term "traditional cultural expression" spread among several international forums. Although they have never been legally defined, traditional cultural expressions are mentioned by two instruments originating within the United Nations system: the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) and the United Nations Declaration on the Rights of Indigenous Peoples (2007). This thesis presents how this notion emerged and evolved in international law. It also identifies the characteristics of this new legal concept to understand its meaning. This step allows to differentiate traditional cultural expressions from neighboring notions, such as "traditional knowledge" and "intangible cultural heritage." This leads to the study of legal issues relating to traditional cultural expressions and their safeguarding. Among these issues, the most paramount question is to ascertain the legal form that should be given to the link that binds a traditional cultural expression to the community that created and preserved it. In this view, two approaches appear. The first one considers traditional cultural expressions as a factor of economic development, whereas the second one contemplates them as a tool for the preservation of cultural identities. Confrontation of these two approaches demonstrate the limited role of traditional cultural expressions in the field of economic development
Faurie, Mathias. "Ouvéa : le sanctuaire kanak. Dynamiques patrimoniales et recompositions territoriales en Nouvelle-Calédonie." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040116.
Повний текст джерелаUvea, “the nearest island to heaven”, is a small atoll of the Loyalty Islands archipelago situated at the east of the Mainland of New Caledonia, forming with it a French overseas territory. Its lagoon and its magnificent beaches, an impressive and healthy biodiversity, a Kanak society deeply anchored in tradition and a past of sacrifices made in the fight for independence, make Uvea a real sanctuary of natural and cultural heritage left untouched by the great transformations of our times and endowed with a strong symbolic value for the whole of New Caledonia.Having been established as a solid foundation of the identity claims and the fight for Kanak independence in the years 1970 to 1980, the concept of heritage has now become a major pillar of the project of creating a Caledonian society, uniting all communities and advancing at the same time the economic development. The patrimonialisation is perceived as a virtuous circle, precondition and result of a sustainable development at the same time and seems to guide all the policies of New Caledonia, at least in the dominant discourse: what characterizes the current period is the idea of an “all embracing heritage”.This dissertation in geography develops an analysis of the patrimonialisation on the island of Uvea by characterizing the impact of this dynamic process within the whole of New Caledonia and by identifying its limits. After having analyzed the role of ‘heritage’ in the structural development of Caledonian society in the course of its history, I will present concrete and current case studies carried out in the field: the patrimonialisation of nature through the inscription of the Uvean lagoon in the World Heritage List of Unesco, the patrimonialisation of agriculture through the attempt to promote its specific characteristics, and of history through the recording of Caledonian memory in the form of movies. From the local to the global level, in the framework of a territorial restructuring, the concept of an all-embracing heritage seems to be at the same time one of the opportunities and one of the blind spots which characterize our times
Leblon, Anaïs. "La patrimonialisation d'institutions pastorales peules au Mali : le ƴaaral et le degal (Delta intérieur du Niger)." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10181.
Повний текст джерелаThe proclamation of the yaaral and degal pastoral institutions (Inner Niger Delta) on the UNESCO’s list of “masterpieces of the oral and intangible heritage of humanity” is the basis for the study of the forms of appropriation and implementation of international intangible heritage policies. In a context of political decentralization and transformation of agro-pastoral societies, the intersection of contemporary challenges of transhumant pastoralism with the application of a safeguarding program developed according to the new patrimonial standards for the protection of cultural diversity, the involvement of populations and sustainable development, fuels consideration of political practices of tradition and belonging. The interactions between this political and symbolic system of use of the past and ordinary representations and practices of the listed item, sometimes conflicting, reveal power relationships relative to the management of identities and land exploitation, between the Malian State and miscellaneous actors. The intersection and mutual recycling of stereotypes about fulɓe pastoralism mobilized in contradictory strategies at local, national and global scales, produce an original stage for transhumance festivals. Considering the continuum between tradition and heritage, in which heritage would be an extroverted and institutionalized form of tradition, highlights the historical nature of heritagization processes and their inclusion in a long history marked by uses and dynamic reformulations of cultural symbols
Lamothe, Mathilde. "De la neige à la terre battue : approche comparative ethnologique de pratiques sportives -." Thesis, Pau, 2016. http://www.theses.fr/2016PAUU1008/document.
Повний текст джерелаAlthough at first sight they may appear diametrically opposed, the fields of heritage and sport invite us to reflect on their relationships and to look beyond the classical binary pattern of tradition/modernity. In this way, identifying of sport practices which may fall within the intangible cultural heritage (as defined by Unesco in 2003) can help to critically examine the processes of this new form of heritage, as well as the political, scientific and methodological issues associated with them. The hypothesis of this study is based on the postulate that the concept of intangible cultural heritage can be a heuristic tool to understand living cultures and appreciate the heritage value of cultural practices and manifestations. This hypothesis is empirically tested through an ethnographic study of traditional games and sports. It puts in perspective the concept of intangible cultural heritage through two different cultural practices : that of snowshoeing in Quebec (Canada) and that of the ninepins game in Gascogne (Aquitaine, France). The comparative study of these sporting activities provides a point of entry into an analysis of the production of new cultural activities from traditional practices and how local actors position themselves with relation to their cultural heritage. In so doing, they are reinventing new transmission processes in a syncretism involving both sport and heritage which questions the definitions of these practices and each fieldwork
Pianezza, Nolwenn. "La patrimonialisation selon l’immatériel ou la mémoire agissante : circulations des savoirs en contexte partenarial de production audiovisuelle." Thesis, Avignon, 2017. http://www.theses.fr/2017AVIG1183/document.
Повний текст джерелаThis thesis aims to explore the heritage-making processes in community-based participatory work forming social memory in Brazil’s guarani communities and France. Inspired by the intangible heritage paradigm, experts and institutions increasingly act in close partnership with the social actor in conducting cultural heritage inventories for formalizing the protection, promotion and revitalization of traditional practices through knowledge production. The so-called holders of memory then become “indigenous researchers” in audiovisual documentation processes that orchestrate such inventories. Drawing on interviews, document and discourse analysis, this thesis seeks to shed light on the technical, epistemological, and symbolic shift at play in the construction of memory in such a partnership framework. This work interrogates the documentary gesture posed by the partnering social actor and the future mediatic status it for the heritage-in-making object hereby documented. In this perspective, the thesis engages with the question of traditional knowledge circulation, fixation, and transmission within a given social group, in the specific time and space-frame of the heritage inventory projects. This work considers theoretical issues at stake within the intangible paradigm, revealing the heritage paradox that exist between the knowledge stabilization effort and the living, and the metamorphic essence of cultural practices. This aporia is examined herein through the lens of the documentation projects conducted, in an attempt to identify their stance and strategies towards it. By deciphering the operational framework of the partnering video inventories, his thesis reveals existing social strategies used to discard ontological resistance of culture to becoming heritage : audiovisual documentation of personal testimonies here appears as a tool to record heritage in a flexible, non-binding media sustaining the ongoing cycle of meaning being susceptible to change and reinterpretation. In the videos, heritage is not dissected and precisely described as one could expect. Rather, it is discussed through non-descriptive content, with open questions and pointers only alluding and constantly challenging its meaning. By eluding content stabilization, knowledge production relies on a complex system of change and continuity, allowing only frames of meaning to be passed on, within which each participant can recreate meaning for himself. The thesis also highlights the reflexive and communicational competence building process associated with the social actor participating in the project, showing how such experiences follow a path of heritage appropriation, culminating in a renewed desire to cultivate one’s heritage. Third, the thesis attempts to theorize the heritage-making model studied here to elucidate the interplay of heritage and memory in the intangible paradigm. Memory is here seen as an unfolding experience, a work of engagement and cultural recreation mobilized by the heritage-making process to activate a dynamic knowledge transmission pattern within the very life of its projects
AO objetivo desta tese é explorar os desafios e as modalidades da patrimonialização ligados àmemória social, no contexto paradigmático do imaterial que, de forma crescente, mobiliza formas acabadas de parceria com os atores sociais, visando gerir o inventário de seu patrimônio.A partir das realidades francesa e brasileira, esta pesquisa discute particularmente oprotagonismo no trabalho de documentação audiovisual do patrimônio que interfere nos dispositivos do inventário compartilhado. Busca assim entender as transformações técnicas,epistemológicas e simbólicas que ocorrem durante o registro da memória ao interior do gruposocial, com a introdução do depoimento no processo de produção de saberes ligados ao patrimônio que se constitui e de sua disponibilização através dos meios audiovisuais. Indagamos aqui sobre a prática de documentação assumida pelo ator social na qualidade depesquisador indígena, assim como sobre as consequências midiáticas do objeto de patrimônio por ele incorporado. Trata-se da questão de circulação e, através dela, da fixação e datransmissão de saberes que aqui se configura, a partir de uma reflexão sobre os usos sociais dosdispositivos patrimoniais contemporâneos. Este trabalho se propõe assim a descrever as modalidades da produção de memória realizadacom tais dispositivos: ele atualiza aqui o percurso do ator social durante sua trajetória, assim como o tratamento singular dispensado ao objeto patrimonial e à organização dos saberes. Apesquisa focaliza, então, mais precisamente, os processos de apropriação e de reflexividadeprovocados pela prática de curadoria compartilhada na documentação audiovisual dopatrimônio. Desta forma a tese aborda o regime de patrimonialização singular aqui descrito, talcomo ele se organiza em torno da produção contínua e compartilhada de uma memória social do grupo, cujo valor mediador nós destacamos. Finalmente, a pesquisa mostra como os dispositivos patrimoniais contemporâneos confrontam a fixação dos saberes e orquestram sua transmissão recriadora, segundo a ideia proposta de uma memória ativa.a
Misiko, Juma Asborn. "« Vers la mise en tourisme du patrimoine ethno-culturel de l’ouest kenyan. Tourisme international et domestique dans les régions du lac Victoria et de Bungoma »." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20106/document.
Повний текст джерелаTo become an important international tourism destination and not only in Subsaharan, Kenya needs renewed tourism places and products majorly consisting of memorial sites and regional museums spread throughout the country, recently developed for domestic tourists. This new initiative will decongest the major tourist sites and regions (reserve of Masai Mara, parks of Amboseli, lake Nakuru and Swahili coast), saturated due to double visitation (international and domestic tourists) Through a multidisciplinary approach (geography of tourism, cultural geography and geography of development), supported by data collected through semi-direct interviews, focus groups, questionnaires, field observation and analysis of existing literature, our research attempts show how the material and immaterial cultural heritage of the ethno-cultural groups of Western Kenya can be developed for tourism. Our investigation examines the regions of lake Victoria and Bungoma, particularly the sites of Abasuba Rock Art Paintings, Kit Mikayi and Namakanda. The host communities of these sites are developing strategies informed by their ethnic affiliation, that we study from the point of view of stakeholders’ strategy and development of tourism projects