The French Journeymen Tradition: Convergence between French Heritage Traditions and UNESCO’s 2003 Convention

Adell, Nicolas

doi:10.4000/books.gup.385

Cited by 7 publications

(6 citation statements)

References 6 publications

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“…After presenting the story of the construction of the Pont d'Arc Cavern replica, an analysis of its characteristics will highlight the emphasis placed on the emotional realm, seen here as a way for the visitor to have the experience of visiting the real cave. In a continuation of previous research (Malgat et al 2015;Duval et al 2017 2 ), the third part will discuss the possibilities for extending the "heritagity" (Adell 2013) between the original cave and the replica based on how the public perceives the replica. Finally, we extend beyond the realm of decorated caves, to explore the consequences for cultural heritage sites; we ask what is at stake in these processes, and what are the consequences for heritage management.…”

Section: Introductionmentioning

confidence: 91%

“I have visited the Chauvet Cave”: the heritage experience of a rock art replica

Duval

Smith

Gauchon

et al. 2019

International Journal of Heritage Studies

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When making cultural heritage sites available for tourism, the use of partial or complete replicas can enable the public to see a heritage object/site that must remain closed to ensure its preservation, or due to its difficult access. What happens when the challenges of conservation, prohibiting any form of in situ access to an archaeological site, coupled with the challenges of presenting it to the public, are addressed through the creation of a replica that is presented as entirely faithful and which becomes the place where the visitor can experience "heritage"? Drawing from ten years of research, we explore the links between the Chauvet-Pont d'Arc Cave and its replica, the Pont d'Arc Cavern, both located in the southern Ardèche region of France. After discussing the role of authenticity and experience in the heritage process, an analysis of the characteristics of the Pont d'Arc Cavern highlights the emphasis placed on the emotional realm. We then discuss the possibilities for transferring the heritage values of the original cave to the replica based on how the replica is received by the visitors. Finally, this article addresses issues currently raised by the use of virtual reality in the field of cultural heritage (Dewi 2017), and participates in a fundamental consideration of the nature and use of Heritage (Smith 2006;Meskell 2012).

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Section: Introductionmentioning

confidence: 91%

“I have visited the Chauvet Cave”: the heritage experience of a rock art replica

Duval

Smith

Gauchon

et al. 2019

International Journal of Heritage Studies

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“…Many authors have stressed the increasing occurrence of such heritagisation models in Europe. In recent years, the French anthropologists Thierry Bonnot (2002), Michel Rautenberg (2003), Jean-Louis Tornatore (2010), and Nicolas Adell (2012 have proposed to take into account collection, transmission, and care practices engaged in by cultural associations, proletarian activists, pottery amateurs, or brotherhoods of artisans and to include them within the general category of cultural heritage activities. Cultural heritage management and recognition of ethnic minorities have also attracted growing attention from social scientists in the USA, the United Kingdom, and Australia, where the terms "indigenous curation" ) "non-official" heritage claims (Harisson 2013), "autonomous archives" (Moore and Pell 2010), or "public folklore" (Baron 2010) have been better able to capture locals' and group members' participation in heritage-making performances and practices.…”

Section: Heritagisation Religion and Cultures Of A Collective Selfmentioning

confidence: 99%

“…For the history of compagnonnage and its relations to heritage prior to ICH registration, seeAdell 2012. …”

mentioning

confidence: 99%

Preface

Adell¹,

Bendix²,

Bortolotto³

et al.

Between Imagined Communities of Practice

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When UNESCO adopted the "Recommendation on the Safeguarding of Traditional Culture and Folklore" in 1989, a new concept was articulated in the context of international cultural policy (Kurin 2001). The understanding of cultural heritage The Aims of the Vigoni ConferencesThe starting point for three international and interdisciplinary conferences held at Villa Vigoni in 2010, 2011 and 2012 was the circulation of the concepts of community and participation, their entanglement with notions of territoriality, and different political and social fields concerned with matters of cultural heritage. How and by whom were these concepts interpreted and re-interpreted, and what effects did they bring forth in their implementation? What impact, rhetorically and practically, was wielded by these terms, and what kinds of discursive formations did they bring forth? How do actors from local to national levels interpret this new component of the heritage regime, and how do actors within heritage-granting national and international bodies work it into their cultural and political agency? Which new relationships and networks unfold within the negotiation processes between different representatives of communities and those actors who think and act within UNESCO's "professional heritage enterprise" (Kirshenblatt-Gimblett 2004: 55). What is the role of experts and expertise, indeed, what counts as expertise and when is scientific knowledge expertise and when is it partisan, supportive matter in the nomination process of the future (in)tangible heritage of humankind? How do Community, Participation and Territory from a Legal PerspectiveThe critical approaches of disciplines working and arguing ethnographically are only one discursive contribution in heritage implementation. The Vigoni program sought explicitly to analyze the participation paradigm within heritage making from an interdisciplinary perspective. In such an arrangement, interpretive perspectives confront the more normative approaches, which are, generally, also those drawn on by state and local bureaucracies in the implementation of heritage conventions. Legal expertise is, after all, what a polity draws on to explain and, in the process, contribute to the development and implementation of guidelines for any new legislation. Within the Vigoni conferences, we sought to understand the inner, discipli-***** Christoph Brumann differentiated between heritage believers, heritage atheists and heritage agnostics in an earlier article (2014), and the Vigoni meetings brought together representatives of these different groups. Several papers in this volume are examples of academic engagement in heritage making and in heritage policy making, and provide evidence of a scholarly, multidisciplinary "will to improve" (Li 2007). The tension between personal convictions, local and professional engagement as experts, and scientific analysis are not easy for some authors to bridge. The contributions of this volume also constitute further extensions of the UNESCO heritage assemblage. The materi...

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“…By adopting the ICH Convention, States Parties connect their domestic infrastructures of memory to the global level. However, as Adell (2012) notes, the “ICH Convention complements and reinforces a complex set of historical measures concerning the protection and conservation of heritage” (p. 178) on the domestic level. For instance, in 2003, some States Parties such as France, Japan, or South Korea had already established an extensive infrastructure to safeguard “ethnological heritage” (France) or “intangible cultural properties” (Japan and South Korea), while others such as Germany or China had not (Bortolotto, 2012; Howard, 2012; Maags and Trifu, 2019).…”

Section: The Unesco Ich Conventionmentioning

confidence: 99%

State Institutions as Building Blocks of China's Infrastructures of Memory – The Case of Intangible Heritage

Maags

2023

Journal of Current Chinese Affairs

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The past is continuously reinterpreted to serve the interests of the present. Over the last two centuries of turbulent Chinese history, the past has been redefined through narratives and categorisations. How does the party-state manage the diversity and complexity of China's past, and what implications does this have for state–society relations in China? Based on a case study of China's adoption of the Intangible Cultural Heritage Convention, this article argues that the Chinese party-state creates “infrastructures of memory,” which enable it to actively manage China's diverse past through selective institutionalisation. This process creates a “cognitive map” of tangible and rationalised relations and boundaries between vernacular memories as interpreted by the state. Although this map is to shape and direct Chinese collective memory and identity, it also sparks contestation among members of the populace who seek to preserve vernacular and multiple memories of their socio-cultural past.

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The French Journeymen Tradition: Convergence between French Heritage Traditions and UNESCO’s 2003 Convention

Cited by 7 publications

References 6 publications

“I have visited the Chauvet Cave”: the heritage experience of a rock art replica

“I have visited the Chauvet Cave”: the heritage experience of a rock art replica

Preface

State Institutions as Building Blocks of China's Infrastructures of Memory – The Case of Intangible Heritage

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