Publication: El cielo no es para todos: diferencias y contradicciones entre políticas públicas y culturales en la ciudad de Puebla de Los Ángeles, México
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2015
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Universidad Complutense de Madrid, Servicio de Publicaciones
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Abstract
En México, desde finales del siglo pasado la noción de patrimonio cultural se modificó con respecto a la visión que a lo largo de gran parte del siglo XX se tuvo de ésta. Las ciudades prehispánicas con sus templos, palacios y centros ceremoniales, los inmuebles coloniales y los objetos culturales destacados de ambos períodos, ahora comparten su título patrimonial con los restos de asentamientos campesinos, viviendas, artesanías, tecnologías tradicionales y otras manifestaciones de la cultura material y del folclor popular, además del patrimonio paleontológico y el ecológico o natural. El desarrollo de la idea de este patrimonio despertó una conciencia de reivindicación de lo propio, un rechazo al centralismo y un programa de búsqueda de conservación, protección y uso del patrimonio cultural en beneficio de los sectores y personas encargados de su producción. Los grupos antes marginados, se convirtieron desde entonces en autogestores directos de la reproducción, conservación y difusión de su propio patrimonio, como lo muestran las acciones de comunidades indígenas y campesinas, de pueblos y ciudades, y de sectores urbanos populares, que han reivindicado su participación en la definición, el uso y manejo de su patrimonio cultural. Sin embargo, y a pesar de que en el discurso oficial de gobierno se habla de un “patrimonio cultural común a todos los mexicanos”, la realidad en el país muestra que en la sociedad mexicana existen muy diversos sectores entre la población con una serie de relaciones asimétricas de dominación-subordinación, que reflejan también sus diferencias en la manera como se concibe, percibe y apropian de dicho patrimonio cultural en común. La presente ponencia aborda la problemática existente sobre la percepción, uso, disfrute e interpretación del patrimonio cultural en la Ciudad de Puebla, México, la cual además de estar considerada desde 1987 como Patrimonio de la Humanidad, concentra la mayor cantidad de población en pobreza urbana a nivel nacional.
Since the end of last century, the concept of cultural heritage has been modified compared to the vision that we had during most of the 20th century in Mexico. Prehispanic cities with their temples, palaces and ceremonial centers, colonial buildings and cultural outstanding objects from both periods, now share their patrimonial title with remains of farmer settlements, houses, crafts, traditional technologies and other representations of material culture and popular folklore, besides ecological or natural and paleontological patrimony. The development of this heritage’s idea raised an awareness of claiming ownership, rejecting centralism, and a program for searching, preserving, protecting and using cultural heritage for the benefit of sectors and people in charge of their production. Formerly marginalized groups became, since then, direct self-managers of reproduction, conservation and promotion of their own patrimony, as shown by the actions of indigenous and farmer communities, towns and cities, and popular urban sectors, which have claimed their participation in defining, using, and managing their cultural heritage. Nevertheless, and even though the government’s official speech features a “cultural heritage owned by all Mexicans”, the reality in the country shows that in our Mexican society there are truly diverse sectors among the population with a series of asymmetrical domination-subordination relationships, which also reflect their differences in the way such common cultural heritage is conceived, perceived and appropriated. This paper examines the current problems regarding perception, use, enjoyment and interpretation of cultural heritage in the city of Puebla, Mexico, which besides being considered as World Heritage since 1987, holds the largest population in a situation of urban poverty nationwide.
Since the end of last century, the concept of cultural heritage has been modified compared to the vision that we had during most of the 20th century in Mexico. Prehispanic cities with their temples, palaces and ceremonial centers, colonial buildings and cultural outstanding objects from both periods, now share their patrimonial title with remains of farmer settlements, houses, crafts, traditional technologies and other representations of material culture and popular folklore, besides ecological or natural and paleontological patrimony. The development of this heritage’s idea raised an awareness of claiming ownership, rejecting centralism, and a program for searching, preserving, protecting and using cultural heritage for the benefit of sectors and people in charge of their production. Formerly marginalized groups became, since then, direct self-managers of reproduction, conservation and promotion of their own patrimony, as shown by the actions of indigenous and farmer communities, towns and cities, and popular urban sectors, which have claimed their participation in defining, using, and managing their cultural heritage. Nevertheless, and even though the government’s official speech features a “cultural heritage owned by all Mexicans”, the reality in the country shows that in our Mexican society there are truly diverse sectors among the population with a series of asymmetrical domination-subordination relationships, which also reflect their differences in the way such common cultural heritage is conceived, perceived and appropriated. This paper examines the current problems regarding perception, use, enjoyment and interpretation of cultural heritage in the city of Puebla, Mexico, which besides being considered as World Heritage since 1987, holds the largest population in a situation of urban poverty nationwide.