Mathieu Tremblay
Sessions in which Mathieu Tremblay attends
Saturday 4 June, 2016
What if we changed our views on heritage? And if heritage has already changed? While, on the global scene, states maintain their leading role in the mobilization of social and territorial histories, on the local scale, regions, neighbourhoods and parishes have changed. Citizens and communities too: they latch on to heritage to express an unprecedented range of belongings that no law seems to be able to take measures to contain, often to the discontent of...
Industrial heritage in Britain has tended to be romanticised in museum ‘cathedrals’ and ‘theme parks’ (like Beamish), with workers’ lived experience subordinated to the machines, buildings and physical artefacts that dominate these spaces. Here workers’ lives are more often than not celebrated rather than critically reconstructed and interpreted. The politics, class relations and struggle, violence, poverty and murkier side of working life is increasingly being neglected as the past is san...
Many people are actively using working class heritage as a resource to reflect on the past and the present, and there is a growing tendency for the heritage of working class people to be interpreted and presented to the public in museums and heritage sites—see for example the Worklab network of museums. Working class communities and organizations also play active roles in creating a memory of their own past, and mobilizing this to sustain political action in the present. Drawing on scho...
The contemporary movement of heritagization, characterized by a multiple expansion (typological, chronological, spatial) of heritage and of heritage producers (local actors, inhabitants, social groups, national states, international players), nourishes also the production of alternative heritage. By this expression, we wish to focus on non-institutional, dissonant, under-recognized heritage, located on the “pioneer front” of contemporary heritage production. Alter-heritage represents, therefo...
Most of what we experience as heritage emerges into conscious recognition through a complex mixture of political and ideological filters, including nationalism. In these processes, through a variety of devices (museums, scholarly research, consumer reproduction, etc.), dualistic classifications articulate a powerful hierarchy of value and significance. In particular, the tangible-intangible pair, given legitimacy by such international bodies as UNESCO, reproduces a selective ordering of cul...
Sunday 5 June, 2016
La conservation des quartiers anciens ne se réalise probablement jamais sans être accompagnée de tensions sociales de différentes sortes. Si, dans les années 1960 et 1970, de nombreux projets ont pu être motivés par la résistance citoyenne aux formes les plus néfastes de la rénovation urbaine, aujourd’hui, on a l’impression que la volonté de conserver le patrimoine urbain aboutit presque systématiquement à la «gentrification – un terme qui ne renvoie pas uniquement à l’embourgeoisement d’un...
Les arts du spectacle, les événements festifs, les rituels, les récits oraux, les savoir-faire font désormais pleinement partie du patrimoine culturel au même titre que les collections d’objets et les monuments. La Convention sur le patrimoine immatériel adoptée en 2003 par l’UNESCO vise à assurer leur reconnaissance culturelle à l’échelle locale, nationale, et internationale, ainsi que leur sauvegarde. Ces pratiques culturelles et artistiques se distinguent toutefois des objets patrimonia...
"What does heritage change?" is a multifaceted question to which the answer(s) are in primary respects related to real-life negotiations among different groups of citizens, cultures, races, ethnic groups, sexual identities, and social classes about received, official and/or widely accepted or accomodated intangible attributes, cultural traditions, historic monuments, buildings, and other transmitted or revived historical legacies. Heritage designated by and for whom, for what motivations, an...
Monday 6 June, 2016
__ Please note that this session is scheduled in a distant location from the main conference; transportation will be provided to registered participants. Bus pick-up is scheduled at 7:30 AM in front of the DS Building (320 Saint Catherine East street, on the UQAM site and will return for 7:00 PM at the same location. Please wear your badge. ___ Veuillez noter que cet atelier est à l'extérieur de Montréal. Les délégués qui se seront enregistrés seront transporté...
Tuesday 7 June, 2016
Dans un texte majeur, «L’arrêt de monde», Deborah Danowski et Eduardo Viveiros de Castro explorent le thème de la fin du monde tel qu’il se déploie aujourd’hui «dans l’imaginaire de la culture mondialisée». Entre fiction, philosophie et anthropologie, ils déroulent la scène sombre de nos futurs d’espèce humaine devenue force géologique et autodestructrice vivant non plus sur mais dans une planète considérée comme un être vivant et une puissance menaçante (Gaïa). Si le spectre de la catastroph...
Le concept de patrimoine culturel immatériel (PCI) a fait l’objet de nombreux colloques et publications depuis la promulgation de la Convention pour la sauvegarde du patrimoine culturel immatériel de l’UNESCO en 2003, voire même avant. Toutefois, peu d’entre eux se sont attardés à la question de l’impact réel des systèmes et politiques mis en place pour favoriser le développement des pratiques culturelles transmises de génération en génération comme les arts et l’artisanat traditionnels, les ...