O patrimônio na encruzilhada do sentido: dispositivos de memória entre a chancela e o afeto
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Data
2017-06-30
Autores
Prado, André Pires do [UNESP]
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Universidade Estadual Paulista (Unesp)
Resumo
O objetivo desta pesquisa é discutir e relativizar o conceito de patrimônio. As múltiplas formas de produção e valoração do patrimônio, desde a sua origem, evidenciam uma trajetória histórica nômade e polissêmica do conceito. No século XX, com a celebração das convenções da Unesco e tratados internacionais sobre o patrimônio, a polissemia do conceito acentuou-se ainda mais, constituindo, com isso, uma “encruzilhada do sentido”, do significado, aqui trabalhada em duas dimensões: semântica e prática. A primeira diz respeito à própria polissemia ou polivalência da palavra patrimônio. A segunda, refere-se às práticas de produção e valoração dos bens culturais, tendo em vista o papel do Estado (Poder Público), com seus órgãos de defesa do patrimônio, e o papel das comunidades de cultura, produtoras de bens simbólicos. Parte-se do pressuposto de que todo patrimônio é produzido e legitimado no âmbito do espaço público, também trabalhado em duas perspectivas: espaço público-político e espaço público-comunitário. A primeira referese ao domínio das ações políticas, do Estado, da legislação, dos órgãos de preservação e defesa do patrimônio, da chancela, das forças políticas e dos conflitos no contexto urbano, levando em conta o cenário de Ourinhos-SP, com as ações da Prefeitura Municipal, da Secretaria Municipal de Cultura e da Comissão Municipal de Preservação do Patrimônio Histórico. A segunda referese ao contexto das comunidades e ao espaço de vida dos grupos de cultura, tendo como exemplo o universo religioso da comunidade Igreja Adventista do Sétimo Dia em Ourinhos. De um lado, os bens culturais consagrados e chancelados pelo Estado, enquanto patrimônio oficial do povo. De outro, os produtos culturais das comunidades, com seu valor simbólico-afetivo. Por um lado, os dispositivos de memória chancelada. Por outro, a memória afetiva das comunidades. A partir disso, busca-se responder: O que é patrimônio? Como ocorre o processo de valoração dos bens? Quem os valora? Se é patrimônio, é patrimônio para quem simbolicamente? Há patrimônio sem valoração? Patrimônio é aquilo que o Estado diz que é e chancela? Bens não-reconhecidos pelo Estado, excluídos e indeferidos em pedidos de tombamento, não são, portanto, patrimônios? O que são, então, os bens produzidos pelos grupos de cultura? O que escondem as chancelas? Para além delas, o que existe? Cabe ao historiador analisar apenas os bens consagrados pelo Estado? Como o pesquisador do patrimônio deve atuar frente à encruzilhada do sentido? Que patrimônio investigar? Tais questões costuram o trabalho do início ao fim. A tese aqui postulada é a de que patrimônio não é somente aquilo que o Estado consagra pela chancela. Há, sobretudo para além do tombamento, patrimônios tão legítimos quanto, porém, consagrados pela percepção afetiva.
The objective of this research is to discuss and to relativize the concept of heritage. The multiple forms of production and valuation of heritage, from its origin, evidence a nomadic and polysemic historical trajectory of the concept. In the 20th century, with the celebration of Unesco conventions and international treaties about the heritage, the polysemy of the concept was further accentuated, thus constituting a "crossroad of meaning", of signification, worked here in two dimensions: semantic and practice. The first concerns the very polysemy or polyvalence of the word heritage. The second refers to the practices of production and valuation of cultural goods, in view of the role of the State (Public Power), with its organs of defense of the heritage, and the role of culture communities, producing symbolic goods. We start from the assumption that all heritage is produced and legitimized within the public space, also,worked in two perspectives: public-political space and public-community space. The first one refers to the domain of political actions, the State, the legislation, the organs of preservation and defense of the heritage, the seal, the political forces and the conflicts in the urban context, taking into account the scenario of Ourinhos-SP, with the actions of the Municipal Prefecture, the Municipal Department of Culture and the Municipal Commission for Preservation of Historic Heritage. The second refers to the context of communities and the life space of culture groups, taking as an example the religious universe of the Seventh-day Adventist Church community in Ourinhos. On the one hand, the cultural goods consecrated and sealed by the State, as official heritage of the people. On the other hand, the cultural products of the communities, with their symbolic-affective value. On the one side of the discussion, the memory dispositives sealed. On the other, the affective memory of the communities. From this, we try to answer: What is heritage? How does the valuation process occur? Who values them? If it is heritage, is it heritage to who symbolically? Is there heritage without valuation? Is heritage what the State says it is and seal? The assets not recognized by the State, excluded and rejected in request of registry, are therefore not heritage? What, then, are the goods produced by the culture groups? What do the seals hide? Beyond them, what does exist? Is it for the historian to analyze only the goods consecrated by the State? How should the heritage researcher act at the crossroad of meaning? What heritage to investigate? These questions drive the work from start to finish. The thesis here defended is that heritage is not only what the State consecrates by the seal. Beyond the act of political seal, there are, above all, heritages as legitimate as, however, consecrated by the affective perception.
The objective of this research is to discuss and to relativize the concept of heritage. The multiple forms of production and valuation of heritage, from its origin, evidence a nomadic and polysemic historical trajectory of the concept. In the 20th century, with the celebration of Unesco conventions and international treaties about the heritage, the polysemy of the concept was further accentuated, thus constituting a "crossroad of meaning", of signification, worked here in two dimensions: semantic and practice. The first concerns the very polysemy or polyvalence of the word heritage. The second refers to the practices of production and valuation of cultural goods, in view of the role of the State (Public Power), with its organs of defense of the heritage, and the role of culture communities, producing symbolic goods. We start from the assumption that all heritage is produced and legitimized within the public space, also,worked in two perspectives: public-political space and public-community space. The first one refers to the domain of political actions, the State, the legislation, the organs of preservation and defense of the heritage, the seal, the political forces and the conflicts in the urban context, taking into account the scenario of Ourinhos-SP, with the actions of the Municipal Prefecture, the Municipal Department of Culture and the Municipal Commission for Preservation of Historic Heritage. The second refers to the context of communities and the life space of culture groups, taking as an example the religious universe of the Seventh-day Adventist Church community in Ourinhos. On the one hand, the cultural goods consecrated and sealed by the State, as official heritage of the people. On the other hand, the cultural products of the communities, with their symbolic-affective value. On the one side of the discussion, the memory dispositives sealed. On the other, the affective memory of the communities. From this, we try to answer: What is heritage? How does the valuation process occur? Who values them? If it is heritage, is it heritage to who symbolically? Is there heritage without valuation? Is heritage what the State says it is and seal? The assets not recognized by the State, excluded and rejected in request of registry, are therefore not heritage? What, then, are the goods produced by the culture groups? What do the seals hide? Beyond them, what does exist? Is it for the historian to analyze only the goods consecrated by the State? How should the heritage researcher act at the crossroad of meaning? What heritage to investigate? These questions drive the work from start to finish. The thesis here defended is that heritage is not only what the State consecrates by the seal. Beyond the act of political seal, there are, above all, heritages as legitimate as, however, consecrated by the affective perception.
Descrição
Palavras-chave
Patrimônio, Encruzilhada do Sentido, Memória, Chancela, Afeto, Heritage, Crossroad of Meaning, Memory, Seal, Affection