Publication: San Miguel de Misiones y Serra de Capivara, Brasil : tensiones entre políticas de patrimonialización y comunidades locales
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2015
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Universidad Complutense de Madrid, Servicio de Publicaciones
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Abstract
Esta ponencia resulta de un análisis colectivo que reúne nuestros estudios y reflexiones sobre los retos de la preservación del Patrimonio Mundial, específicamente San Miguel de Misiones y el Parque Nacional Sierra de la Capivara, ambos ubicados en Brasil. El primer monumento, las ruinas de la Iglesia de San Miguel de misiones, clasificado en 1983, está vinculado al período colonial y al establecimiento de los jesuitas y su proyecto colonizador, que significó un movimiento de apropiación y violencia a los guaranís. El segundo, clasificado en 1991, es compuesto por vestigios prehistóricos, principalmente pinturas rupestres, en un paisaje de fauna y flora exuberante en medio a un contexto semiárido. En ellos está la gente del lugar que tiene su historia, su percepción y su interpretación de estos patrimonios. Todavía, ¿está esa gente involucrada con estos patrimonios? ¿Estos grupos toman parte en los planes de preservación y socialización de estos monumentos? El objetivo de esta ponencia es justamente presentar nuestras reflexiones acerca de las estrategias y acciones de socialización desarrolladas en San Miguel de Misiones y en Sierra de Capivara respecto al involucramiento de las comunidades locales con dichas actividades a partir de la premisa de que la preservación y apropiación del Patrimonio Mundial antes de todo debe tener en cuenta a estos grupos sociales, su percepción y sus narrativas sobre los bienes culturales y también su bienestar.
This paper is a collective analysis that gathers our studies and reflections on the challenges of World Heritage conservation, specifically San Miguel Mission and Sierra de la Capivara Park, both located in Brazil. The first monument, the ruins of the Church of San Miguel Mission, classified in 1983, is linked to the colonial period and the establishment of the Jesuits and their colonizing project, which meant a movement of appropriation and violence to the Guarani. The second asset, classified in 1991, is composed of prehistoric remains, mainly paintings, in a landscape of lush flora and fauna amidst a semiarid environment. They are locals who know their history, their perception and interpretation of these assets. Are those people still involved with this heritage? Do these groups take part in plans for preservation and socialization of these monuments? The aim of this paper is precisely to present our thoughts on the strategies and actions of socialization developed in San Miguel de Misiones and Sierra de la Capivara regarding the involvement of local communities in such activities from the premise that the preservation and ownership of World Heritage, first of all one must consider these social groups, their perceptions and narratives of cultural property and welfare.
This paper is a collective analysis that gathers our studies and reflections on the challenges of World Heritage conservation, specifically San Miguel Mission and Sierra de la Capivara Park, both located in Brazil. The first monument, the ruins of the Church of San Miguel Mission, classified in 1983, is linked to the colonial period and the establishment of the Jesuits and their colonizing project, which meant a movement of appropriation and violence to the Guarani. The second asset, classified in 1991, is composed of prehistoric remains, mainly paintings, in a landscape of lush flora and fauna amidst a semiarid environment. They are locals who know their history, their perception and interpretation of these assets. Are those people still involved with this heritage? Do these groups take part in plans for preservation and socialization of these monuments? The aim of this paper is precisely to present our thoughts on the strategies and actions of socialization developed in San Miguel de Misiones and Sierra de la Capivara regarding the involvement of local communities in such activities from the premise that the preservation and ownership of World Heritage, first of all one must consider these social groups, their perceptions and narratives of cultural property and welfare.