Cultural Heritage In Brazil Research Articles

A Critical History of Formal Pedagogical Strategies for the Valorization of Cultural Heritage in Brazil

The paper in question is focused on (1) valuing the expanded and transdisciplinary approach for the definition of cultural heritage, consolidated in Brazil from the 1970s/1980s onwards, (2) and its subsequent applicability in the field of education, under the influence of a liberating pedagogy proposed by educator Paulo Freire. An important consequence of this process involves the conception of a formal education system structured to promote collectivity, equality, diversity, and educational equity, as a solution towards ensuring both the learning and development of students. (3) The paper discusses the contribution of the expanded context of cultural heritage and its relationship with the field of education in the development of pedagogical strategies that promote educational equity, through the Base Nacional Comum Curricular (BNCC), a document that parameterizes the curricula from early childhood education to high school in Brazil. From a bibliographic review, the paper presents the conjuncture on which the new look at cultural heritage has been consolidated, and the consequent redefinition of heritage education actions, and then, as a result, analyzes the approximation between this new approach and the formal educational strategies present in the BNCC, as well as the possibilities of intercommunication between both.

Sustainable Management of International Partnerships for Cultural Heritage Digitization in Brazil

The demand for digitized cultural heritage has increased over the last few decades; digitization is indeed considered a powerful means to preserve and enhance cultural heritage and make it accessible to the wider public for education and research purposes. However, digitizing cultural heritage is a complex process, requiring specific competencies, skills, software, technologies, and, therefore, human and financial resources. Cultural organizations are therefore rethinking their traditional business models, often deciding to outsource their digitization projects or implementing PPPs—public–private partnerships. This is particularly evident in developing countries, where it is also challenging to find the required resources locally and international cooperation is sometimes necessary. However, international PPPs for the digitization of cultural heritage present several unsustainable aspects. There is therefore a need for a deeper understanding of which practices should be implemented to sustainably manage these collaborations. This paper aims to investigate this topic using a case study analysis of two international PPPs for the digitization of cultural heritage in Brazil. The analysis highlights relevant managerial choices that led these projects to positively impact local social, economic, and environmental development, thus bringing early insights to advance the academic and practice discussions on the above-mentioned topic.

Information organization and representation in digital cultural heritage in Brazil: Systematic mapping of information infrastructure in digital collections for data science applications

AbstractThis paper focuses on data science in digital cultural heritage in Brazil, where there is a lack of systematized information and curated databases for the integrated organization of documentary knowledge. Thus, the aim was to systematically map the different forms of information organization and representation applied to objects from collections belonging to institutions affiliated with the federal government's Special Department of Culture. This diagnosis is then used to discuss the requirements of devising strategies that favor a better data science information infrastructure to reuse information on Brazil's cultural heritage. Content analysis was used to identify analytical categories and obtain a broader understanding of the documentary sources of these institutions in order to extract, analyze, and interpret the data involved. A total of 215 hyperlinks that can be considered cultural collections of the institutions studied were identified, representing 2,537,921 cultural heritage items. The results show that the online publication of Brazil's digital cultural heritage is limited in terms of technology, copyright licensing, and established information organization practices. This paper provides a conceptual and analytical view to discuss the requirements for formulating strategies aimed at building a data science information infrastructure of Brazilian digital cultural collections that serves as future projects.

Brazil’s International Cultural Heritage Obligations and the Potential Use of Alternative Dispute Resolution Mechanisms for Illicit Trafficking Disputes

The protection of cultural heritage from illicit trade is today a global imperative, and the return of unlawfully removed cultural goods is essential to enforce cultural rights. Indeed, every community has the right to enjoy its cultural heritage and keep alive its collective memory. While referring to these general objectives of contemporary international cultural heritage law and policy, this article seeks to explore those instruments of the Brazilian national legislation that could be effectively applied to combat the illicit trafficking of cultural goods. To this end, it first outlines the relationship between Brazil’s international law obligations and its national legislation in respect of cultural heritage. In other words, it explains how these obligations have been implemented in the national legal system and to what extent they have affected actual regulatory solutions. Next this article identifies and debates, through hermeneutic analysis, those legal provisions and instruments of the Brazilian law which could be used to prevent the illicit transfer of cultural goods. It also recalls the Banco Santos case, which provides a clear example of the shortcomings and pitfalls of the current legal system for the protection of cultural heritage in Brazil. Finally, this article advocates mediation as an alternative method of cultural heritage-related dispute settlement, particularly regarding cases of illicit trade.

CULTURAL HERITAGE AND TRADITIONAL KNOWLEDGE: SOME REFLEXIONS ABOUT INDIGENOUS RIGHTS IN BRAZIL / PATRIMÔNIO CULTURAL E CONHECIMENTO TRADICIONAL: ALGUMAS REFLEXÕES SOBRE OS DIREITOS INDÍGENAS NO BRASIL

This paper proposes to analyze the laws that govern the protection of indigenous cultural heritage in Brazil, in the light of some theoretical reflections that help to understand the complex relationships involving the rights of native peoples with aspects of capitalist development, in a country with serious problems of social inequalities and ethnic persecution, especially by conservative federal governments. Therefore, we propose here a contribution to the debate, at a time when the indigenous peoples of Brazil are undergoing strong repression by the federal government and, consequently, the rich cultural heritage of the dozens of indigenous ethnic groups that inhabit the national territory is being put at risk.

Whose intangible cultural heritage? Cowboy culture, heritage self-determination and the expression of a divided nation in the context of populist politics in Brazil

ABSTRACT Since the institution of a national intangible cultural heritage policy in 2000, the term ‘intangible cultural heritage’ has successfully entered the daily governance vocabulary in Brazil. Although the experience of successive administrations in the executive branch of the state established a consistent policy, the legislative branch has been increasingly making divergent uses of the idea of intangible cultural heritage. Members of Congress have been approving bills to declare certain practices as national intangible cultural heritage in ways disconnected from the procedures required by the policy managed by the executive branch. In analysing a few cases of intangible cultural heritage nomination associated with the livestock industry, I identify competing assumptions about the role of the state in the implementation of actions regarding intangible cultural heritage in Brazil. I argue that the contention reflects the current social polarisation effected by the recent context of populist politics in the country. Therefore, national intangible cultural heritage policies are not homogenous courses of actions implemented by unified nation-states, but rather spaces of engagement where social disputes find an opportunity to be articulated.

O CULTO EGÚNGÚN NO BRASIL DIÁSPORA, ANCESTRALIDADE E RESISTÊNCIA NEGRA NAS CIDADES BRASILEIRAS

The present work aims to reveal and discuss ethnic-racial relations, above all, the racism present in Brazilian cities from the Diaspora process of the Egúngún cult in Brazil and its black resistance tactics through ancestry in the Brazilian urban space. Questioning the relationship between Candomblé and the city, oppression of the wider society x black resistance in three periods: police persecution and criminalization of worship in the 1920s-1940s; real estate speculation and 'white' expulsion in the 1960s-1980s; and the persecution of neo-Pentecostal cults and religious intolerance today. This relationship will take place through the historical unveiling of the mother terreiro, in the 20th century, of the Cult of Egum (the cult of the illustrious dead, the ancestors), the Omo Ilê Agboulá, located in the village of Ponta de Areia, municipality of Itaparica. This terreiro was listed as Cultural Heritage of Brazil by IPHAN in 2015.

Colégio Gentil Bittencourt

O artigo objetiva iluminar o potencial museológico do Colégio Gentil Bittencourt, a partir de sua referência de memória para a sociedade e para a cidade de Belém do Pará, assim como destacar os objetos materiais e imateriais que constituem o Colégio como lugar de construção de conhecimento, para a Educação e para a Museologia. Serão tratados objetos como o repertório histórico da instituição, sua arquitetura e sua relação com o Círio de Nossa Senhora de Nazaré, Patrimônio Cultural do Brasil e da Humanidade IPHAN/UNESCO.

Safeguarding Intangible Cultural Heritage in Brazil in accordance with the UNESCO Convention

Brazil is a complex federation formed by 26 States, the Federal District and 5570 municipalities, all autonomous and sharing powers and duties in many legislative and administrative matters, such as culture and cultural heritage. On October 5th, 1988, the country adopted its first effectively democratic and pluralist Constitution, known as the “Citizen Constitution”. It devotes special attention to the aforementioned topics based on the understanding that cultural heritage encompasses elements of a tangible and intangible nature that make reference to the identity, the action and the memory of the different groups that form Brazilian society, including textual mention of popular, indigenous and Afro-Brazilian cultures. In legal terms, however, it has been observed that since 1937 the country has had a national law for the protection of tangible cultural heritage, but only since 2000 has it issued a Decree on the safeguarding of intangible cultural heritage. In any case, this Decree precedes the UNESCO Convention on this subject, dated 2003 and incorporated into Brazilian law in 2006. At this time, the international regulation acquired a status of supranational to deal with matters pertaining to human rights. The content of the Convention did not result in any abrogation of the pre-existing rules in Brazil, however, it showed that the rules need to be complemented in two aspects. The first one, in a legal sense, to make explicit the humanitarian and environmental protection values that are indispensable in the policy of recognizing cultural manifestations and their elements. The second one, in a political sense given the characteristic of cooperative federalism, involves the necessity for the central government to stimulate the universalization of this policy in other entities of the Brazilian federation, which currently does not occur.

“Cada um no seu quadrado”: os Clubes Sociais Negros e a imaterialidade do lugar na produção cultural do real

Os Clubes Sociais Negros (CSN) são agremiações surgidas no pós-abolição no Brasil, prolíferas especialmente na Região Sul do Brasil. Em 2009 foi realizado o pedido de registro dos Clubes Sociais Negros como Patrimônio Cultural Imaterial do Brasil, para o Iphan, na categoria “Lugar”. No Paraná foram mapeados seis clubes, a permanência destes propõem leituras sobre a escravidão e pós-abolição, segregação, racismo e invisibilidade dos negros. A resistência dos clubes e suas configurações atuais desafiam a noção de “lugar” como categoria do patrimônio imaterial, a ampliam e dissolvem, produzem o real por meio da memória, significações e afetos. As memórias têm lugar, mapas e imagens presentes na oralidade. O lugar desmaterializado, que não existe mais, ou que não é mais o que foi, existe para quem o animou. Demonstrando como quando o lugar desaparece as fotografias ocupam suas funções simbólicas, representação e produção cultural do real. A existência dos clubes propõem outra produção cultural do real, desafia a construção social da história local, nas qual negros foram invisibilizados e branqueados.

Indigenous sheep breeds in Brazil: potential role for contributing to the sustainability of production systems.

Brazil has vocation for food production, both vegetable and animal, with the sheep industry having an expanding activity. However, productivity rates are often bellowing the possibilities of the country. Here, the roles the native breeds may develop in this expanding activity are described. Breeds considered are the hair breeds Santa Inês, Morada Nova, Somális Brasileira, Cariri, and Rabo Largo, and the wool breeds Bergamácia Brasileira, Crioula Lanada, and Pantaneira. These breeds have arisen in environments that may be considered difficult for other (exotic) breeds, less adapted to the local conditions. The hair breeds emerged in a semi-arid environment, a hot and with low rainfall region, of the Northeast of Brazil. The Crioula Lanada is the only breed that originated in the South, in a subtropical region with cold winters. The genetic group Pantaneira had its origin in an environment with higher humidity, especially soil moisture. The Bergamácia Brasileira derived from the Italian Bergamasca breed, which was first introduced in northeastern Brazil. Animals from these breeds have been regarded as robust, with lower requirements for maintenance, resistant to worms, and easy to handle. On the other side, as they are generally smaller than the exotic breeds used for meat production, they are often considered as less productive. In this literature review, a possibility of valorizing them, both as purebred or in crossbreeding programs, especially for meat production is addressed. These breeds are part of the genetic, historical, and cultural heritage of Brazil, and if used properly, according to the different environments and production systems, they can also be very important in the development of the sheep industry.

NIR-2015 Brazil—Highlighting South America

C aipirinha! If you don’t know what this is, ask anyone who attended the 17 ICNIRS conference in Foz do Iguacu, Parana State, Brazil. The caipirinha is the national cocktail of Brazil and is composed of crushed cane sugar and limes, filled to the top of the glass with cachaca and shaken with ice—a refreshing and delicious drink in the tropical heat that averaged above 35°C in late October. For those of us residing in the northern hemisphere, it was a wonderful last gasp of summer before we returned to slide into the early stages of a long winter. I have been looking forward to NIR-2015 for over two years since my first ICNIR conference in La Grande Monte, France, and this conference was exceptional in every way. A sincere bravo goes to the Organising Committee for selecting the venue and location in the vicinity of the National Park of Foz do Iguacu at the border of Brazil, Argentina and Paraguay, and one of the seven Natural Wonders of the World. As a contributor to the Wildlife and Ecology session of the conference, the setting and experience of the tropical environment and its biodiversity was especially rewarding. I believe we now have about 100 pictures of a particular Toucan and several friendly coati. The cultural heritage of Brazil and other countries of South America were on display from the beginning when performances in traditional costumes and dance followed the opening presentation by Phil Williams, winner of the ICNIRS Karl Norris Award. While Phil gave an enlightening and inspiring presentation, the performers punctuated the mood of the evening with music, balancing acts and an array of colourful costumes that ranged from barely there to a full-feathered assembly of birdwings. The most memorable act was the bead whirler who gave a close shave to one of our conference participants—brave man! ICNIRS participants from around the world answered the call and formed several conga lines to celebrate South America with the dancers and musicians and to take in the experience. The opening night continued with a meet-and-greet caipirinha cocktail hour that set the stage for a wonderful week of networking, exchange of scientific ideas and formation of new partnerships. Soren Balling Engelsen, winner of the Tomas Hirschfeld award, opened the scientific sessions with his plenary talk offering a thorough view of the evolution of NIR and chemometrics and what the future may hold. The morning session focused on Phil Williams with the ICNIRS Karl Norris Award medal presented by Ana Garrido. Photo: Organising Committee—NIR 2015

Religiosidades no Cerrado: a festa do Divino Espírito Santo em Pirenópolis/GO

A Festa do Divino Espírito Santo que acontece em Pirenópolis (Goiás) desde 1819 é uma significativa manifestação da religiosidade popular que perdura por gerações e possui grande representatividade, por isso foi reconhecida como Patrimônio Cultural do Brasil em 2010. Pretendemos a partir das observações de campo e dos registros fotográficos realizados em 2014, descrever alguns aspectos desta Festa tão esperada e preparada pela comunidade pirenopolina e que apresenta saberes e fazeres exclusivos para esta festividade do Divino. Para tanto, abordaremos, também a partir da bibliografia existente sobre a Festa, aspectos ligados à tradição, destacando algumas das manifestações como as Folias, as Cavalhadas, os mascarados, o Imperador, o Reinado e o Juizado. Ainda serão destacados os aspectos alimentares que compõem o conjunto ritualístico e as espacialidades da Festa.Palavras chave: Festa do Divino; Religiosidade; Pirenópolis.

O campo do patrimônio cultural e a história: itinerários conceituais e práticas de preservação

A complexidade que envolve a nova configuração do campo do patrimônio cultural na atualidade tem desafiado os pesquisadores a compreender os usos sociais do passado, consubstanciados pelo imperativo da patrimonialização, em perspectiva com o movimento de expansão da memória e as dinâmicas identitárias. A despeito das especificidades dos instrumentos que fundamentam a institucionalização do patrimônio cultural no Brasil, ainda que olhares apressados tendam a caracteriza-los de ordem conceitual e/ou metodológica, em estreita articulação com a dimensão material e imaterial do bem, procuramos evidenciar é que tombamento e registro se inserem na lógica das escolhas e atribuição de valores, segundo as contingências sociais e temporais sob as quais eles se constroem e se localizam. Enquanto uma modalidade de escrita do passado, as reflexões sobre o patrimônio cultural devem considera-lo parte do esforço dos agentes envolvidos (poder público e sujeitos sociais) de tornar a experiência do transcurso do tempo em experiência partilhável social e coletivamente (GUIMARÃES, 2012). Diante da profusão de leituras, apropriações e construções de significados em torno do patrimônio cultural, o artigo trata essa escrita a partir duma perspectiva histórica, buscando contribuir com as reflexões sobre as singularidades dos processos de patrimonialização em sua historicidade.

On the border between culture and religion. Public policies for Afro-Brazilian religions in Brazil

This paper aims to discuss some of the recent questions concerning the promotion of public policies for Afro-Brazilian religions. To access to these policies, these groups have organized over the last few decades in the form of civil society associations and their leaders have attended many ministerial board meetings and committees. Because of this engagement, Afro-Brazilian religions were classified as "traditional terreiro peoples" and more recently received the label of "traditional peoples and communities of African origin." The paper analyses the various arguments underpinning the discursive construction of Afro-Brazilian religions as representatives of a black cultural heritage in Brazil.

Iphan, arqueólogos e patrimônio arqueológico brasileiro

A instituição do patrimônio cultural no Brasil, compreendida enquanto um conjunto de normas, práticas e organizações formais de preservação e proteção, constitui-se a partir de conexões estabelecidas entre distintos atores e organizações formais. Contigências, divergências, disputas, negociações, dissenso e consenso dão o tom dessas relações. Uma organização formal conforma-se em uma rede de relações onde distintos atores – intra e extra-organizacionais – interagem, estabelecendo seus lugares e consolidando representações e valores através de práticas específicas. O objetivo deste artigo é apresentar em linhas gerais o estudo sobre alguns fragmentos da instituição do patrimônio cultural no Brasil relativos especificamente ao lugar do patrimônio arqueológico na trajetória e nas práticas do Iphan – empreitada que resultou na minha tese de doutorado em Ciências Sociais – a partir de um panorama sobre a relação entre a organização formal e os arqueólogos do país.

CAPOEIRA: A MEMÓRIA SOCIAL CONSTRUÍDA POR MEIO DO CORPO

O objetivo desta pesquisa foi compreender, por meio de uma análise de elementos da história da capoeira, alguns mecanismos de busca por legitimação no seu universo, bem como suas diferentes formas de organização e manifestação preservadas na memória e cultura brasileira. Utilizamos a memória social como instrumento analítico reflexivo, para compreender melhor os processos de formação das identidades em uma nação. O texto traz as diferentes memórias construtoras das vertentes da capoeira brasileira em diálogo com seu recente registro como patrimônio imaterial da cultura brasileira.

Os grilhões do patrimônio: reflexões sobre as práticas do Iphan relacionadas aos quilombos

From the change of perspective embodied in the Constitution of 1988, the Institute of Historical and Artistic Heritage (Iphan), responsible for the protection and safeguarding of cultural heritage in Brazil, had to meet the demands arising from the recognition of the assets of reference array of African descent, among those related to quilombolas communities. Thus, the tombamento and, from 2000, the registry, as instruments of national heritage policy for private use Iphan, have been triggered as forms of recognition, protection and safeguard these assets. Within this universe, this article proposes a reflection on how cultural heritage of quilombolas communities have been treated in the field, seeking to identify the conflicts and possibilities in the recognition of collective rights of these communities through cultural heritage policies. Through this reflection, forms of equity merger "unconsecrated" by Iphan and separation of the field of cultural heritage in two distinct areas - tangible and intangible - are problematized.

O Público do Museu da Inconfidência: da legitimação do patrimônio nacional às necessidades de fruição para os turistas

O debate que trata do patrimônio cultural no Brasil se faz presente quanto às suas formas de preservação e quanto às suas ferramentas de identidade. Entretanto, torna-se necessário refletir as formas de apropriação de quem o faz existir: o público. Nesse trabalho, por meio de análise documental, ponderamos os índices de visitação do Museu da Inconfidência, em Ouro Preto, desde sua criação em 1944 até o ano de 2009. Tais indicadores quantitativos nos permitem afirmar que o público do Museu da Inconfidência foi quem legitimou a tradição nacionalista inventada no Governo de Getúlio Vargas e materializada em sua exposição. Nesse artigo ainda foram considerados os testemunhos dos visitantes, registrados no Livro de Ocorrências, os quais forneceram subsídios para analisar a visitação ao longo dos anos sob o âmbito do Turismo. Conclui-se que o Museu da Inconfidência teve que se adaptar às necessidades de fruição do turista contemporâneo, muito embora não pode se desvincular das raízes nacionalistas que lhe deram origem.

O inventário como instrumento de preservação do patrimônio cultural: adequações e usos (des) caracterizadores de seu fim.

Cultural heritage is the subject of several legal instruments that seek its preservation and promotion. Beyond expropriation, monitoring, logging, we present the inventory and the declaration of cultural interest as tools commonly used to achieve these ends, and other forms of precaution. However, the inventory does not have an infra federal regulations as other devices. Therefore, states and municipalities seek to suppress such a gap, exercising their respective powers to legislate. However, it has been assigned to inventory effects and typical restricted to tipping. This article intends to present this stir and expose different positions on the inventory as utensil legal (for knowledge and / or preservation) of cultural heritage in Brazil.