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Статті в журналах з теми "Inventaire patrimoine culturel immatériel":
Heiniger-Castéret, Patricia, and Mathilde Lamothe. "Du canot à glace sur le Saint-Laurent au parapluie de berger des Pyrénées : les inventaires du patrimoine culturel immatériel au Québec et en Aquitaine." Études, no. 30 (March 4, 2019): 57–75. http://dx.doi.org/10.7202/1056920ar.
Lamothe, Mathilde. "Captation d’images et inventaire multimédia du patrimoine culturel immatériel, une expérience québécoise." Journal des anthropologues, no. 130-131 (December 15, 2012): 281–303. http://dx.doi.org/10.4000/jda.5191.
Benoit, Lucie. "Un patrimoine culturel immatériel émergent." Ethnologies 34, no. 1-2 (August 6, 2014): 149–83. http://dx.doi.org/10.7202/1026149ar.
Bensignor, François. "Le gwoka, patrimoine culturel immatériel." Hommes & migrations, no. 1308 (October 1, 2014): 184–89. http://dx.doi.org/10.4000/hommesmigrations.3022.
Devanthéry, Ariane. "Fête et patrimoine culturel immatériel." Didactica Historica 4, no. 1 (2018): 69–75. http://dx.doi.org/10.33055/didacticahistorica.2018.004.01.69.
Devanthéry, Ariane. "Fête et patrimoine culturel immatériel." Didactica Historica 4, no. 1 (2018): 69–75. http://dx.doi.org/10.33055/didacticahistorica.2018.004.01.69.
Leblon, Anaïs. "Les paradoxes du patrimoine." Hors-thème 37, no. 1 (June 6, 2013): 177–93. http://dx.doi.org/10.7202/1016153ar.
Temkeng, Albert Étienne. "Françoise Lempereur, dir., Patrimoine culturel immatériel." Questions de communication, no. 35 (October 1, 2019): 379–82. http://dx.doi.org/10.4000/questionsdecommunication.19933.
Barbe, Noël, and Marina Chauliac. "Délibérations sur le patrimoine culturel immatériel." Pour 226, no. 2 (2015): 59. http://dx.doi.org/10.3917/pour.226.0059.
Livet, Pierre. "Patrimoine culturel immatériel et processus sociaux." Nouvelle revue d’esthétique 21, no. 1 (2018): 61. http://dx.doi.org/10.3917/nre.021.0061.
Дисертації з теми "Inventaire patrimoine culturel immatériel":
Becuywe, Isabelle. "Patrimoine immatériel et technologies numériques : représentations et usages." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0003.
With the Convention for the Safeguarding of the Intangible Cultural Heritage of UNESCO (2003), the concept of heritage was expanded to new objects, but above all a new distribution of roles was made among the actors, putting the practitioners individual and collective at the heart of the device. States that have ratified the convention have given themselves the obligation to carry out inventories by involving the communities in the designation of what, for them, constitutes intangible heritage, thus offering an opportunity for experimentation of forms and methods to achieve this goal. These inventories were largely based on digital technologies for their constitution and on the web for their dissemination. The social dynamics in which the notion of inventory is inscribed is based on an imaginary of digital techniques as a means of warding off cultural loss, and an ambiguous relationship is formed at the time of the natively digital inventory between immaterial and virtual. The study of the narative of the history of the web makes it possible to highlight a set of founding myths of the Internet which contribute to this ambiguity. Based on an observant participation in the Inventory of the Intangible Religious Heritage of Quebec (IPIR), which is based on the definitions of the UNESCO Convention, digital technologies, including the Internet, should be considered as tools that the communities (state, local communities, actors of the inventory) mobilize to be staged by intangible heritage. The example of the IPIR, with three missions (keep the memory, list the living practices, communicate them), compared to other existing online inventories illustrates the plasticity of the intangible cultural heritage inventory. The trajectories of inventorization emerge by questioning the social demand for an inventory of intangible cultural heritage in the context of de-Christianization of Quebec from the 1960s. Finally, the web-based dissemination of inventory data makes it possible to question the uses of techniques and forms of representation of the web as a means of cultural transmission. While the social dynamics in which an online inventory is based on an imaginary digital techniques as a means to avert cultural loss, the proliferation of tracks on the Internet comes to challenge the promise of universal accessibility that the web was wearing. origins
Glas, Tamara. "L'authenticité dans les pratiques de patrimonialisation : sens, statuts et usages." Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC176.
Central to heritage, authenticity is an ambivalent notion. Its use as a criterion leads practitioners to face concrete difficulties forcing them to interrogate, criticize, andsolve the meanings embedded in the « authenticity of the heritage object », whether monumental, tangible or intangible. A theoretical approach, internal and external to the heritage field, allows to formulate through an organized system, the controversies they bring forward and the solutions other disciplines explore. Such an approach leads to suggesting different « authentication modes ». Despite its artificial nature, it offers a tool and vocabulary to distinguish between different ways to consider authenticity in two case-studies on diametrically opposed scales: the enhancement of hybrid indigenous heritage in the city of Sucre, Bolivia, and the implementation of the World Heritage List and of the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO. The different ways these authenticities are combined attest for different appropriation or exclusion strategies both of the heritage at stake and of those who embody it. These strategies may be described as an interplay leading to coalitions and struggles. Stake holders no longer consider authenticationas the study of experts resulting in a permanent arbitration, but see it as a constantly renewed process in which more and more diverse participants take action
Boul, Maxime. "Le patrimoine immatériel des personnes publiques." Thesis, Toulouse 1, 2017. http://www.theses.fr/2017TOU10016.
The public intangibles deeply shift the public property law. The report « The economy of the intangible: tomorrow’s growth » published in 2006 started an awareness of intangibles in the public heritages resulting on the establishment in 2007 of the Agency for Public Intangibles ofFrance (APIE), a government agency with national authority attached to Treasury Directorate General and Public Finances Directorate General. The rising interest for intangibles manifests a political will to value because they are an underutilized wealth. These assets are complexly identified in law because “intangible asset” is an accounting concept. Moreover, Intangibles law is built in the margin of the general Code on public property adopted in 2006, which is mute on its applicability to these intangible goods. Intangibles’ inclusion in the public estates consequently raises the issue of their incorporation in the public domain. The hypothesis of an intangible public domain means that the characteristics of condition and legal structures of these goods has to be studied, as well as its compatibility with economic valuation’s imperatives among other public utilities
Schenberg, Virginie. "La filière sardinière en Vendée de 1880 à 2018 : Entre maintien de la tradition et nécessité d’industrialisation." Thesis, La Rochelle, 2021. http://www.theses.fr/2021LAROS016.
The Vendée experienced a boom in the sardine industry as early as the late 19th century due to the invention of canning. The advent of canning led Nantes industrialists to open canneries in the four main Vendée harbours. Alongside this economic development, social movements appeared, as fishermen and cannery workers, initially opposed industrialization. Fishermen and canners were regularly confronted with two restrictive factors : the contingency of the presence of sardines, as well as the conflicts which froze the sector. The emergence of foreign competition woke up the spirits which were mired in internal conflicts. However, faced with a lack of responsiveness and overconfidence in French expertise which manufacturers charged dearly, Spanish and Moroccan sardines invaded the market. Canneries had to close down one after the other, and seafarers turned to other fisheries.Only one sardine cannery survived the sardine crisis in Vendée. It is located in Saint-Gilles-Croix-de-Vie, which has become the Vendée capital of sardines thanks to the first wild fish to obtain a red label in 2000. Based on traditional catching techniques, sardine fishing in Saint-Gilles-Croix-de-Vie has been listed in the inventory of intangible cultural heritage in France since 2018. Through the historical study of the choices which have guided the fishermen, the fishmongers, the canners and factory workers, we will shed light on the interactions of the various participants who have made the Vendée sardine industry what it is today
Alsalmo, Abdallah. "La sauvegarde du patrimoine culturel immatériel en droit international." Thesis, Bordeaux 4, 2011. http://www.theses.fr/2011BOR40007.
Cultural heritage doesn't only include monuments and the collection of objects. /cultural heritage is about more than monuments or the collection of objects. It, also, includes the traditions or the modern inherited expressions from our ancestors and transmitted to our descendants, what we call the intangible cultural heritage. The importance of this heritage doesn't reside so much in the cultural demonstration itself, but in the richness of knowledge, and the know-hows that are transmitted from one generation to another. This transmission of knowledge has social value, economical, cultural and legal relevance for minority groups, as well as for the main social groups, and is also, important for the world. The choice of the techniques used for international protection is linked directly to the objectives pursued by the UNESCO. Beyond the text of the 2003 convention and other international agreements adopted by the UNESCO, it can perhaps be useful to tackle more widely the legal solutions of the intangible cultural heritage. The aim of our study consists of analysing the normative action concerning the intangible cultural heritage in placing the light on the definition of the intangible cultural heritage as well as the international standards important to its protection and also in tackling the question of effectivity and efficiency of the international protection of this heritage. In conclusion, the results for the normative action and effectivity do not escape our analysis. It is, in the end about the possibility of putting in place a plan for the protection of a better future
Leborgne, Yann. "Patrimoine culturel immatériel et résilience : territorialités et lieux matriciels." Thesis, Normandie, 2019. http://www.theses.fr/2019NORMLH20/document.
Social practices and representations, passed from generation to generation, are today defined as “intangible cultural heritage” and figure in both national and international patrimonial provisions (Unesco 2003). In some cases, people’s attachment to “intangible cultural heritage” can reveal the existence of “areas of suffering”, whether personal or societal. As a spatial phenomenon, the expression of which is often related to a geographical location, “intangible cultural heritage” contributes to Man’s and society’s capacity to ensure its sustainability through the preservation of Man’s feelings of identity, territorial presence and continuity through Time. Successful or not, patrimonialisations are proof of the energy of those who perpetrate them. In fine, “intangible cultural heritage” conveys territorialities linked to the resiliency of those who create such heritage and hold on to it. A field study of 9 sites, in the Normandy and Pays de la Loire regions, shows that these expressions of “ICH” provide Man with a way to overcome disruptions through resiliency, detectable on various geographical scales: from the micro scale, where we look after the individual and his organic corporal location, to the meso and macro scales, where they tend to mend the wider socio-territorial fabric. Thus, between locations, communities and territories, “intangible cultural heritage” becomes part of a matrix territoriality. It is, therefore, part of the permanent re-creation between Mankind and Earth
Becuywe, Isabelle, and Isabelle Becuywe. "Patrimoine culturel immatériel et technologies numériques : représentations et usages." Doctoral thesis, Université Laval, 2020. http://hdl.handle.net/20.500.11794/38295.
Avec la Convention pour la Sauvegarde du Patrimoine Culturel Immatériel de l’UNESCO (2003), le concept de patrimoine s’est trouvé élargi à de nouveaux objets, mais surtout une nouvelle distribution des rôles s’est opérée parmi les acteurs, mettant les praticiens individuels et collectifs au cœur du dispositif. Les états qui ont ratifié la convention se sont donné l’obligation de procéder à des inventaires en impliquant les communautés dans la désignation de ce qui, pour elles, fait patrimoine immatériel, offrant ainsi une opportunité d’expérimentations de formes et de méthodes pour réaliser cet objectif. Ces inventaires se sont largement appuyés sur des technologies numériques pour leur constitution et sur le web pour leur diffusion. La dynamique sociale dans laquelle s’inscrit la notion d’inventaire s’appuie sur un imaginaire des techniques numériques comme moyen de conjurer la perte culturelle et une relation ambiguë se noue au moment de l’inventaire nativement numérique entre immatériel et virtuel. L’étude du récit de l’histoire du web permet de mettre en évidence un ensemble de mythes fondateurs d’Internet qui contribuent à cette ambiguïté. À partir d’une participation observante à l’Inventaire du Patrimoine Immatériel Religieux du Québec (IPIR), qui s’appuie sur les définitions de la convention UNESCO, il s’agit de considérer les technologies numériques, dont Internet, comme outils que les communautés (État, communautés locales, acteurs de l’inventaire) mobilisent pour se mettre en scène par le patrimoine immatériel. L’exemple de l’IPIR, chargé de trois missions (conserver la mémoire, répertorier les pratiques vivantes, les communiquer), comparé à d’autres inventaires en ligne existants illustre la plasticité des inventaires du Patrimoine Culturel Immatériel. Les trajectoires de l’inventorisation émergent en interrogeant la demande sociale d’un inventaire du Patrimoine Culturel Immatériel religieux dans le contexte de déchristianisation du Québec à partir des années 1960. Enfin, la diffusion sur le web des données d’inventaire permet de questionner les usages des techniques et les formes de représentations du web comme moyen de transmission culturelle. Alors que la dynamique sociale dans laquelle s’inscrit un inventaire en ligne s’appuie sur un imaginaire des techniques numériques comme moyen de conjurer la perte culturelle, la prolifération des traces sur le web vient défier la promesse d’accessibilité universelle que portait le web des origines.
With the Convention for the Safeguarding of the Intangible Cultural Heritage of UNESCO (2003), the concept of heritage was expanded to new objects, but above all a new distribution of roles was made among the actors, putting the practitioners individual and collective at the heart of the device. States that have ratified the convention have given themselves the obligation to carry out inventories by involving the communities in the designation of what, for them, constitutes intangible heritage, thus offering an opportunity for experimentation of forms and methods to achieve this goal. These inventories were largely based on digital technologies for their constitution and on the web for their dissemination. The social dynamics in which the notion of inventory is inscribed is based on an imaginary of digital techniques as a means of warding off cultural loss, and an ambiguous relationship is formed at the time of the natively digital inventory between immaterial and virtual. The study of the narative of the history of the web makes it possible to highlight a set of founding myths of the Internet which contribute to this ambiguity. Based on an observant participation in the Inventory of the Intangible Religious Heritage of Quebec (IPIR), which is based on the definitions of the UNESCO Convention, digital technologies, including the Internet, should be considered as tools that the communities (state, local communities, actors of the inventory) mobilize to be staged by intangible heritage. The example of the IPIR, with three missions (keep the memory, list the living practices, communicate them), compared to other existing online inventories illustrates the plasticity of the intangible cultural heritage inventory. The trajectories of inventorization emerge by questioning the social demand for an inventory of intangible cultural heritage in the context of de-Christianization of Quebec from the 1960s. Finally, the web-based dissemination of inventory data makes it possible to question the uses of techniques and forms of representation of the web as a means of cultural transmission. While the social dynamics in which an online inventory is based on an imaginary digital techniques as a means to avert cultural loss, the proliferation of tracks on the Internet comes to challenge the promise of universal accessibility that the web was wearing. origins.
With the Convention for the Safeguarding of the Intangible Cultural Heritage of UNESCO (2003), the concept of heritage was expanded to new objects, but above all a new distribution of roles was made among the actors, putting the practitioners individual and collective at the heart of the device. States that have ratified the convention have given themselves the obligation to carry out inventories by involving the communities in the designation of what, for them, constitutes intangible heritage, thus offering an opportunity for experimentation of forms and methods to achieve this goal. These inventories were largely based on digital technologies for their constitution and on the web for their dissemination. The social dynamics in which the notion of inventory is inscribed is based on an imaginary of digital techniques as a means of warding off cultural loss, and an ambiguous relationship is formed at the time of the natively digital inventory between immaterial and virtual. The study of the narative of the history of the web makes it possible to highlight a set of founding myths of the Internet which contribute to this ambiguity. Based on an observant participation in the Inventory of the Intangible Religious Heritage of Quebec (IPIR), which is based on the definitions of the UNESCO Convention, digital technologies, including the Internet, should be considered as tools that the communities (state, local communities, actors of the inventory) mobilize to be staged by intangible heritage. The example of the IPIR, with three missions (keep the memory, list the living practices, communicate them), compared to other existing online inventories illustrates the plasticity of the intangible cultural heritage inventory. The trajectories of inventorization emerge by questioning the social demand for an inventory of intangible cultural heritage in the context of de-Christianization of Quebec from the 1960s. Finally, the web-based dissemination of inventory data makes it possible to question the uses of techniques and forms of representation of the web as a means of cultural transmission. While the social dynamics in which an online inventory is based on an imaginary digital techniques as a means to avert cultural loss, the proliferation of tracks on the Internet comes to challenge the promise of universal accessibility that the web was wearing. origins.
Du, Lili. "Les vieilles enseignes, partie intégrante du patrimoine culturel immatériel de Pékin." Phd thesis, Université Paul Valéry - Montpellier III, 2012. http://tel.archives-ouvertes.fr/tel-00766025.
Kante, Bocar Oumar. "Droit du patrimoine culturel en Afrique." Paris 1, 2010. http://www.theses.fr/2010PA010312.
Cominelli, Francesca. "L'économie du patrimoine culturel immatériel : savoir-faire et métiers d'art en France." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010003.
This thesis provides an economic analysis of a new category of heritage: Intangible Cultural Heritage (ICH). The research initiates with an in-depth analysis of the structure of tangible heritage, followed by a literature survey and field work allowing a theoretical and practical examination of the evolution of the concept of cultural heritage and the importance of extending it to include intangible expressions and practices. Main results: -analysis of the major differences between tangible and intangible heritage, emphasizing that ICH is deeply rooted in territories and communities, it is held by specific members, and it is not static, but continually transforms and innovates. -highlights the strategic role of ICH in contemporary global and knowledge economics as a critical factor for economic, cultural, social and sustainable development. -understanding of teh main causes of deterioration, disappearance and destruction of ICH elements, principally related to formal and informal processes of transmission of knowledge and skills, and including effects of intellectual property measures, the lack of material resources, and the degradation of the natural and social environments. -analysis of the main existing policies for ICH. -awareness of the idea that ICH can be considered, from an economic point of view, a cultural commons, thus increasing the realization that inadequate uses might destroy it and that alternative ways of governance can exist
Книги з теми "Inventaire patrimoine culturel immatériel":
Gonseth, Marc-Olivier. Bruits: Échos du patrimoine culturel immatériel. Neuchâtel: Musée d'ethnographie, 2011.
Pourcher, Yves. Transmettre, quel(s) patrimoine(s)?: Autour du patrimoine culturel immatériel. Paris: Michel Houdiard, 2011.
(Firm), Leméac. Le patrimoine culturel immatériel: Premières expériences en France. Montréal: Leméac, 2011.
Fines, Francette, and Leila Lankarani. Le patrimoine culturel immatériel et collectivités infraétatiques: Dimensions juridiques et régulation. Paris: Éditions Pedone, 2013.
Melot, Michel. Mirabilia: Essai sur l'inventaire général du patrimoine culturel. Paris]: Gallimard, 2012.
Cornu, Marie. Droit et patrimoine culturel immatériel: Sous la direction de Marie Cornu, Jérôme Fromageau et Christian Hottin. Paris: Harmattan, 2013.
Bortolotto, Chiara, ed. Le patrimoine culturel immatériel. Éditions de la Maison des sciences de l’homme, 2011. http://dx.doi.org/10.4000/books.editionsmsh.3545.
Csergo, Julia, Christian Hottin, and Pierre Schmit, eds. Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.15990.
Institut d'estudis occitans. Section de la Vienne., ed. Le Limousin et son patrimoine culturel: Inventaire bibliographique. [Nanteuil]: Institut d'estudis occitans, Section de la Vienne, 1988.
Meynard, Cécile, Thomas Lebarbé, and Sandra Costa, eds. Patrimoine et Humanités numériques. Editions des archives contemporaines, 2020. http://dx.doi.org/10.17184/eac.9782813003843.
Частини книг з теми "Inventaire patrimoine culturel immatériel":
Cornu, Marie. "À qui appartient le patrimoine culturel immatériel ?" In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16369.
Cominelli, Francesca. "Patrimoine culturel immatériel : paradigmes économiques, débats et perspectives." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16080.
Tornatore, Jean-Louis. "Le patrimoine culturel immatériel entre contrôle et émancipation." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16434.
Hottin, Christian. "Le patrimoine culturel immatériel en France en 2015." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16057.
Bromberger, Christian. "Le patrimoine immatériel entre ambiguïtés et overdose." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16389.
"La convention pour la sauvegarde du patrimoine culturel immatériel." In International Law: New Actors, New Concepts - Continuing Dilemmas, 301–17. Brill | Nijhoff, 2010. http://dx.doi.org/10.1163/ej.9789004181823.i-614.90.
Reguant-Aleix, Joan, and Francisco Sensat. "Chapitre 22. La diète méditerranéenne, patrimoine culturel immatériel de l'humanité." In MediTERRA 2012, 491–510. Presses de Sciences Po, 2012. http://dx.doi.org/10.3917/scpo.chea.2012.01.0491.
Benhamou, Françoise. "La valorisation du patrimoine immatériel, ou le triomphe de l’économisme." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.16362.
Condevaux, Aurélie. "« Experts » et « communauté » dans la définition du patrimoine culturel immatériel : le cas du lakalaka tongien." In Le patrimoine comme expérience, 111–31. Éditions de la Maison des sciences de l’homme, 2019. http://dx.doi.org/10.4000/books.editionsmsh.19122.
Heurgon, Edith. "Les colloques Cerisy." In Le patrimoine culturel immatériel au seuil des sciences sociales. Éditions de la Maison des sciences de l’homme, 2020. http://dx.doi.org/10.4000/books.editionsmsh.18822.