A formação de coleções museológicas no Brasil remonta ao século XIX, período de estabelecimento dos primeiros museus brasileiros. Na gênese destes museus encontra-se também a origem institucional da Arqueologia Brasileira, isto significa também dizer que desde esta época, em meio às coleções formadas no país constam aquelas compostas essencialmente por artefatos arqueológicos. As coleções arqueológicas quando inseridas no contexto dos acervos museológicos se mostram pouco articuladas com outros conjuntos patrimoniais, o que revela então camadas de relações que foram estabelecidas para com estes artefatos e evidencia um processo que destaca o isolamento e o esquecimento dos objetos arqueológicos enquanto elementos constituintes das memórias locais, regionais ou nacionais. Esta "estratigrafia do abandono" é observada no Rio Grande do Norte a partir das relações estabelecidas para com os acervos arqueológicos nos museus Câmara Cascudo, Lauro da Escóssia, Museu do Seridó, Museu do Sertanejo e Museu de Soledade. Assim, estudando realidades institucionais distintas, se busca contribuir para a percepção não só do potencial informativo (arqueológico ou histórico-cultural) e comunicativo (educação e relação com as identidades) das coleções arqueológicas potiguares, mas também para evidenciar a maneira como este campo do patrimônio cultural brasileiro tem sido abordado em terras norte-riograndenses. / The museums collections formation at Brazil its source in the 19th century, when to appeared first brazilian museums. In the origin these museums it's also institutional origin brasilian archaeology, at this moment it's were formed archaeological collections. The archaeological collections not articulate with the others heritages, the archaeological objects it's isolated and forgotten. The archaeological workmanships it's don't do local memories, or national memories. This "stratigraphy of the abandonment" it's observed in Rio Grande do Norte, from this relations with archaeological collections at the museums Câmara Cascudo, Lauro da Escóssia, Seridó, Sertanejo and Soledade. The objective to the researching about institutional realities different is to contribute for the perception not only of the informative potential (archeological or historical-cultural) and communicative (education and relationship with the identities) of the archeological collections potiguares, but also to evidence the way as this bazilian cultural heritage it has been approached in Rio Grande do Norte.

A formação de coleções museológicas no Brasil remonta ao século XIX, período de estabelecimento dos primeiros museus brasileiros. Na gênese destes museus encontra-se também a origem institucional da Arqueologia Brasileira, isto significa também dizer que desde esta época, em meio às coleções formadas no país constam aquelas compostas essencialmente por artefatos arqueológicos. As coleções arqueológicas quando inseridas no contexto dos acervos museológicos se mostram pouco articuladas com outros conjuntos patrimoniais, o que revela então camadas de relações que foram estabelecidas para com estes artefatos e evidencia um processo que destaca o isolamento e o esquecimento dos objetos arqueológicos enquanto elementos constituintes das memórias locais, regionais ou nacionais. Esta "estratigrafia do abandono" é observada no Rio Grande do Norte a partir das relações estabelecidas para com os acervos arqueológicos nos museus Câmara Cascudo, Lauro da Escóssia, Museu do Seridó, Museu do Sertanejo e Museu de Soledade. Assim, estudando realidades institucionais distintas, se busca contribuir para a percepção não só do potencial informativo (arqueológico ou histórico-cultural) e comunicativo (educação e relação com as identidades) das coleções arqueológicas potiguares, mas também para evidenciar a maneira como este campo do patrimônio cultural brasileiro tem sido abordado em terras norte-riograndenses. / The museums collections formation at Brazil its source in the 19th century, when to appeared first brazilian museums. In the origin these museums it's also institutional origin brasilian archaeology, at this moment it's were formed archaeological collections. The archaeological collections not articulate with the others heritages, the archaeological objects it's isolated and forgotten. The archaeological workmanships it's don't do local memories, or national memories. This "stratigraphy of the abandonment" it's observed in Rio Grande do Norte, from this relations with archaeological collections at the museums Câmara Cascudo, Lauro da Escóssia, Seridó, Sertanejo and Soledade. The objective to the researching about institutional realities different is to contribute for the perception not only of the informative potential (archeological or historical-cultural) and communicative (education and relationship with the identities) of the archeological collections potiguares, but also to evidence the way as this bazilian cultural heritage it has been approached in Rio Grande do Norte.

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Quarante années après la parution de l’article de Lucy R. Lippard et de John Chandler, la notion de « dématérialisation » apparait toujours dans les discours sur l’art contemporain. Elle désigne une tendance de la création qui dévalorise la matérialité de l’objet, ses qualités plastiques, de même que son caractère permanent. En outre, la dématérialisation de l’art peut être interprétée comme une critique du musée et les œuvres qui répondent à ses préceptes, comme des pièces qui « résistent » à la muséalisation. Qu’en est-il de la performance? Est-elle présente aujourd’hui dans les collections muséales? Et si oui, sous quelle forme? Comment les informations colligées, organisées et enregistrées autour de ses propositions assurent-elles une connaissance juste de celles-ci? En somme, par quelles stratégies, artistes ou professionnels, opèrent-ils la muséalisation de la performance? Le « document » s’impose comme notion clé pour éclairer la question de la muséalisation de cette pratique contemporaine. Une hypothèse de travail est formulée : les performances ne se présentent pas sous la forme d’un objet déterminé, mais plutôt sous la forme d’un ensemble de documents. Cet ensemble constitue ce que nous appelons la « face documentaire » de la proposition. En transposant la notion de paratexte de Gérard Genette aux objets de cette analyse, il est dit que la « face documentaire » a pour fonction principale de présenter ou de rendre présentes ces propositions, de réconcilier leurs différents modes d’existence et d’assurer leur muséalisation. C’est à la lumière des sciences de l’information et de la communication qu’est définie la notion de « document », opératoire dans le concept de « face documentaire ». Une étude de cas est menée. Le corpus est composé de sept pièces éphémères de type performance et de leurs objets associés qui appartiennent à musées et des FRAC, en France ou au Canada. L’entretien auprès des professionnels des musées, des artistes et de leurs représentants, de même que la consultation et l’analyse de sources, comme les fiches descriptives, les dossiers d’œuvres et les revues spécialisées et les catalogues, constituent les principales méthodes d’enquête. L’analyse procède par l’identification et la mise en évidence, par le récit, des différents destinateurs, formes, fonctions et statuts des documents qui composent la « face documentaire » des pièces choisies. Sont ainsi interrogées, pour chacune des pièces, la création ou la sélection de documents et leur entrée dans une collection muséale. Sont ensuite questionnées la documentation muséale de ces pièces et enfin, leur présentation publique. L’étude des cas permet de dégager deux stratégies principales de muséalisation : la muséalisation articulée autour d’un prolongement matériel qui tend à faire œuvre et la muséalisation articulée autour d’un projet de réitération. L’étude de cas permet en outre de mettre en évidence trois stratégies de présentation publique des « performances muséalisées », soit l’exposition d’un objet en situation de rencontre, l’exposition documentaire et enfin, la réitération de la performance. Enfin, la recherche montre que la muséalisation de la performance redéfinit les activités muséales de la sélection, de la documentation et de la présentation. Elle interroge l’objet de musée comme élément pivot de ces activités. Elle montre aussi qu’une attention plus grande est portée aux productions paratextuelles de ces travaux artistiques » / Is performance art present in museum collections? If so, how is it documented, preserved and presented/exhibited? How do museum professionals and artists accomplish documenting and archiving performance art? The notion of “document” has emerged as a key concept for understanding the issues surrounding contemporary practices of performance art. A hypothesis is proposed: the performance is not to be considered as an “object,” but rather as a series of “documents.” Transposing the concept of paratext (Genette) to this analysis, I argue that these sets of documents function to present or to “make present” performances and to enable their musealisation. Case studies involving seven performance pieces and their associated documents (objects, accessories, archives, etc.) in collections in museums and Fonds régionaux d’art contemporain (FRAC) in France and Canada were selected for study. Interviews with museum professionals, artists and their collaborators, as well as the analysis of documentary sources such as database catalogs, artists’ dossiers and journals, constituted the primary research materials. The case studies revealed two main strategies of musealisation: 1) musealisation articulated/occurring around a material extension which tends to become a work of art and 2) musealisation articulated around a reenactment project. The case studies also demonstrate three types of presentation: 1) the exhibition, 2) the documentary exhibition, and 3) the live presentation or reenactment. Finally, the research indicates that the musealisation of performance art redefines the traditional museum activities of selection, documentation and presentation by questioning the status of the museum object as a central element of these activities

This study has a threefold aim:  to make a theological contextualisation of four medieval anti-Jewish motifs in Christian iconography represented in churches in Sweden and to study how these motifs has been described and contextualised in guidebooks and other material written for the interested public from post-war to recent years. The study also explores the role of heritagisation and musealisation of the church buildings in relation to how the motifs are described in the material. There is also an underlying, constructive aim: to suggest how The Church of Sweden can work with these motifs in theological reflection and historical presentations to the public concerning this part of the cultural heritage. The motifs analysed are The Judensau, Ecclesia and Synagoga, Cain and a motif illustrating a medieval legend about the funeral of the Virgin Mary. They were all painted in Swedish churches in a time when there were no Jewish settlements in the area. The study argues that the iconography can be interpreted as an expression of othering and that the four motifs can all be theologically contextualised by using Jesper Svartvik’s threefold typology of Christian anti-Jewish discourse. The study further shows that very few of the texts in the guidebooks and other books in the material describes the motifs and contextualises them theologically.  The study suggests that this can be related to the more than hundred years old heritagisation- and musealisation process in The Church of Sweden which has created a twofold and split role of the church as both manager of the religious mission and of the cultural heritage.   It has not been the primary aim of the church to theologically contextualise the cultural heritage. New questions concerning the motifs arise in today’s multicultural and multireligious society. The study suggests that the church can approach the part of the cultural heritage which today is seen as problematic from David Lowenthal’s concept of an informed acceptance and tolerance of the past in order to be able to take responsibility for the future in dialogue with others.