全球大众旅游背景下博物馆非物质文化遗产未来发展问题

Tomorrow's Issues of Intangible Heritage in Museums in the Context of Global Mass Tourism

20世纪60年代以来,在博物馆领域,专家与公众及公众参与之间的关系发生了深刻变化,促使博物馆研究方法改变。而2003年通过的《保护非物质文化遗产公约》将非物质范畴纳入文化遗产的定义,并将群体社区概念置于文化遗产定义的核心位置,是文化遗产定义上的重大突破。法国生态博物馆受到民族学研究方法的启发,从情境角度研究非物质文化遗产保护,促使相关群体从被动的研究对象转变成积极的参与者,推动了非物质文化遗产的创造发展。本文就博物馆研究方法转变的背景、身份研究方法对博物馆研究的影响、从认识论角度看非物质文化遗产未来发展等问题进行了初步探讨。

We will try here to examine how the profound changes of the relationships between experts and people, experts and public contribute, since the 1960 s, to renew the approaches of the Museum and contribute today to bring the museums of the XXI century. The 2003 intangible cultural heritage convention is often interpreted as a radical break with the previous definitions: Western, centered on the materiality and the knowledge of experts. By incorporating the intangible dimensions and placing communities at the heart of the very definition of the heritage, this text is supposed to operate a major reversal. It tries to link this convention to the old definition of French heritage, which is dependent on the wealth of context, including conservation insitu and including communities in the conservation process. In "the letters in Miranda", where Quatremère de Quincy disputes in 1796 "repatriation of artworks" and refers to this "crowd of objects without value for the study, now unrelated to the ideas that gave them life", we see sources for an archaeology of the intangible cultural heritage and Ferments of the future developments of the notion of context. There is a resurgence of this pre-eminence given to the context-including the position of subject of its development-in the French model of the eco-museums. It's inspired by the method of ethnology which submits its statements not only to the scrutiny of the scientific community, but still not without risk to the human community which is the object of his research. Science and its criteria thus expose themselves to the non-scholarly world, in open discussions, and undertake to assess how this knowledge affects human groups and to favour the process of invention of the heritage as it mobilises actors as such, rather than asobjects designated.