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Abstract(s)
Segundo David Lowenthal, o património ajuda a evocar identidades e a situar memórias, atraindo públicos
e promovendo aspetos da rotina social, sempre com o propósito de especificar comunidades (vd. Lowenthal,
1996: 45). Por isso, todos os grandes poderes fazem gala em exibi-lo e celebrar o seu alegado caráter único
(vd. ibidem: 41, 47).
Este artigo pretende identificar a voz e o ensinamento dos poderes que agenciam a orgânica da
patrimonialização em ambientes concretos. Assim, evoca-se a pertinência do património nos primeiros anos do
regime de Salazar e o modo como veiculou lições ideológicas, nomeadamente em práticas a priori meramente
turísticas, algumas encenadas pelo principal arquiteto da imagem da “Nação” nos primórdios do regime,
António Ferro. Pretende-se, também, compreender se, no início do século XXI, o “património” sistematizado
pela propaganda do Estado Novo ainda povoa o imaginário coletivo nacional.
Num momento em que as inevitabilidades da globalização dividem públicos entre os que as vêm como
um aniquilador de identidades, e os outros que as entendem como um impulsionador para a preservação
identitária, urge igualmente averiguar o entendimento que é feito de “património” e as reais motivações para
que a patrimonialização e a conservação patrimonial sejam rótulos recorrentes de discursos contemporâneos.
According to David Lowenthal, patrimony helps to evoke identities and to locate memories, thereby attracting audiences and promoting social routines with the purpose of specifying communities (vd. Lowenthal, 1996: 45). Therefore the powers enjoy exhibiting and celebrating the uniqueness of patrimony (vd. ibidem: 41, 47). This paper identifies the voices and lessons conveyed by certain powers that curate patrimony. It considers the importance of heritage in the first years of Salazar’s regime and how it was used to spread ideological lessons, namely in apparently touristic practices. Some of those narratives were conceived by António Ferro, the main designer of the image of the new ‘Nation’. It is also our purpose to understand if in the outset of the 21st century the patrimonial representations selected by the propaganda of Estado Novo still make sense within the national collective imagery. The inevitabilities of globalization are separating those who see them as a killer of identities from those who understand them as triggers to preserve identities. At the same time it is also important to understand the contemporary meaning of patrimony and the real motivations behind contemporary speeches that keep insisting on labels such as patrimonialization and the recovery of patrimony.
According to David Lowenthal, patrimony helps to evoke identities and to locate memories, thereby attracting audiences and promoting social routines with the purpose of specifying communities (vd. Lowenthal, 1996: 45). Therefore the powers enjoy exhibiting and celebrating the uniqueness of patrimony (vd. ibidem: 41, 47). This paper identifies the voices and lessons conveyed by certain powers that curate patrimony. It considers the importance of heritage in the first years of Salazar’s regime and how it was used to spread ideological lessons, namely in apparently touristic practices. Some of those narratives were conceived by António Ferro, the main designer of the image of the new ‘Nation’. It is also our purpose to understand if in the outset of the 21st century the patrimonial representations selected by the propaganda of Estado Novo still make sense within the national collective imagery. The inevitabilities of globalization are separating those who see them as a killer of identities from those who understand them as triggers to preserve identities. At the same time it is also important to understand the contemporary meaning of patrimony and the real motivations behind contemporary speeches that keep insisting on labels such as patrimonialization and the recovery of patrimony.
Description
Keywords
Património Turismo António Ferro Poder Globalização Heritage Tourism Power Globalization
Citation
Publisher
Universidade Nova de Lisboa, Faculdade de Ciências Sociais e Humanas, Instituto de História Contemporânea