For decades, the heritage language learner has been the topic of research in the field of second language acquisition for commonly taught languages such as Spanish. However, in the field of Arabic second language acquisition, little research has been done on this learning community. This report seeks to fill this gap in scholarship by reporting the survey results of religious heritage language learners of Arabic, defined as non-Arab Muslim students. This report analyzes a qualitative survey of fourteen religious heritage students of Arabic. The analysis helps characterize this community with regards to trends in previous exposure to Arabic before enrolling in university courses, motivations for learning Arabic and shifts in motivations, attitudes and preferences towards teachers, and the effect their studies has had on their personal spirituality and perceptions about their spirituality. Each section of this report presents suggestions for further research and implications on teaching and learning. Finally, I propose suggestions for curriculum development based on the results of the survey. Given the geopolitical importance of the Middle East and the prevalence of misperceptions about the region amongst Americans, competence in Arab cultural literacies is especially timely and critically urgent. A closer look at religious heritage students of Arabic can help educators strategize the teaching of cultural literacy. For instance, religious heritage students can help their peers learn about Islam and the religious significance of Arabic. At the same time, religious heritage students in particular may benefit most from being taught about the religious diversity of the Arab world and other aspects of the rich Arab cultures to which they may not previously been exposed. By re-envisioning the role of religious heritage learners of Arabic, the hope is that educators can create curricula that effectively and efficiently convey cultural literacy to all students in the Arabic language classroom. The study of religious heritage also has potential for targeted improvement of pedagogical praxis for teaching the four skills of speaking, listening, reading and writing to these students. / text

Depuis sa fondation, la présence religieuse marque indéniablement Montréal ; son paysage urbain est ainsi porteur d'une identité distinctive. Les églises et les bâtiments à caractère religieux catholiques et leurs sites — objets de notre thèse — forment effectivement une partie importante de son paysage construit ; ils génèrent du sens et ancrent des valeurs symboliques.Ils ont été déterminants dans la structuration du territoire montréalais en plus de contribuer àforger l'identité de la plus grande ville francophone en Amérique du Nord.La diffusion du catholicisme a été tributaire de la constitution d'un réseau paroissial d'une part, puis le foisonnement des oeuvres des congrégations religieuses a permis d'autre part de consolider l'action catholique dans des quartiers marqués par une forte présence anglicane et protestante. Depuis, la multiplication des églises a façonné cette géographie religieuse unique qui témoigne en outre des mécanismes à la base des phases d'urbanisation de la métropole duQuébec. Par conséquent, le palimpseste ainsi constitué se révèle à travers son organisation territoriale et dans l'architecture des églises et des bâtiments à caractère religieux.Aujourd'hui, la conservation et la mise en valeur de ce patrimoine bâti constituent des enjeux fondamentaux de la pratique urbanistique. La privatisation de plusieurs de ces sites et leur affectation à des usages peu appropriés pour supporter leurs valeurs symboliques etpatrimoniales initiales peuvent miner la capacité de faire sens du paysage urbain en oblitérantun certain nombre des repères qui permettaient autrefois sa compréhension.Notre thèse est construite autour de trois grandes périodes. La première relate la structuration et l'expansion des représentations de la catholicité francophone dans le paysage montréalais ;la seconde est caractérisée par la diffusion de nouvelles représentations catholiques qui correspondent à de nouveaux enjeux identitaires ; enfin, la dernière période rend compte des aléas de la patrimonialisation des églises qui s'amorce au cours des années 1970. / Montreal, since its inception, has undoubtedly been marked by the religious presence; the resulting urban landscape thus bears a distinctive identity. Churches and buildings of religious character, and their sites—objects of this dissertation—certainly form a major part of the city’s built landscape; they generate sense and deeply rooted symbolic values. Above being paramount in structuring the territory of Montreal, they contribute in forging the identity ofthe largest Francophone city in North America. The spreading of Catholicism was based on the establishment of a parochial network, and the wealth of religious congregations’ works intensified the catholic action in neighbourhoods marked by a large Anglican and Protestant population. From then on, the proliferation of church buildings has modeled this exceptional religious topography that also exposes the mechanisms underlying the various urbanization stages of Quebec’s metropolis. Consequently, this palimpsest reveals itself through its territorial organization and thearchitecture of its churches and buildings of religious character. Modern town planning practices must take into account these fundamental issues of preservation and valorization of the built heritage. Privatizing some of these sites and adapting them to uses not really suited to their initial symbolic and heritage values may subvert the capacity to make sense of the urban landscape by obliterating a number of landmarks that formerly facilitated its understanding. This doctoral research revolves around three great periods. The first one considers the forming and expansion of Francophone Catholicity representations in Montreal’s landscape; the second period is characterized by the dissemination of new catholic representations that correspond to new identity-related issues; and the last period recounts the vagaries of the church heritagization process initiated in the seventies.

Representation of heritage via digital and online tools gains more attention from culture professionals and the general public. Mobile applications allow museums to reach wider audiences, make heritage more accessible for people with special needs and provide content in various forms. Catholic cathedrals, being the sites with great tourism potential and rich historical and cultural legacy, also create their mobile applications in several languages. This research aims to answer the question of how mobile applications contribute to the representation of the heritage of religious sites. The case studies are the mobile applications of Notre-Dame, Milan, Florence and Cologne cathedrals. The visual and textual content and the design of the applications are analyzed to explore how heritage meets religious and secular needs. As a result, it was possible to identify patterns used by the cathedrals' management and application developers when generating religious heritage content in this technologic framework. Besides, practical suggestions on improvement of the technical layout and narrative practices are made. Keywords: religious heritage, heritage representation, mobile applications, digital museum, tourism, museum communication, UNESCO 2

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2018-04-10T16:53:27Z No. of bitstreams: 1 RAFAEL AUGUSTO SILVA FERREIRA.pdf: 10632319 bytes, checksum: a0858d381a6c0ac981ac41aa23454ed9 (MD5) / Made available in DSpace on 2018-04-10T16:53:27Z (GMT). No. of bitstreams: 1 RAFAEL AUGUSTO SILVA FERREIRA.pdf: 10632319 bytes, checksum: a0858d381a6c0ac981ac41aa23454ed9 (MD5) Previous issue date: 2017-12-12 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / This dissertation aims to understand the process of forming the urban network of a portion of Rio Pardo?s hinterland, related to the formation of the frontiers between the Captaincies and later Provinces of S?o Paulo and Minas Gerais, from the foundation of the parish of Nossa Senhora da Concei??o of Bom Sucesso do Rio Pardo, in the middle of the eighteenth century. The temporal clipping extends until the formation of the first two religious patrimonies dismembered of its territory: Espirito Santo do Rio do Peixe (1834) and S?o Jos? do Rio Pardo (1865), covered by the clipping from 1775 to 1865. However, to demonstrate the formation of this urban network, we retreat in time to the first decades of the eighteenth century demonstrating the formation of the Caminhos dos Goiases and its function in structuring a network of landings, settlements and parishes highlighting the land aspects of the different forms of occupation of the territory. For this objective, the method used was the work on primary sources (textual and historical cartography), spatialized in cartographic and georeferenced bases. Methodologically, the research is located in the disciplinary field of Historical Urbanization, using concepts of Geography and Urban Morphology as theoretical-methodological contributions to the understanding of the spatial dimension of primary sources. Through in-depth examination of arid primary documentation (Ma?os de Popula??o, Sesmarias e Registros Paroquiais de Terras) we can advance the understanding of the formation of this territory from the comparison of the results with the bibliography established for this research. By spatializing the urban network in formation, we reveal new nuances of the occupation of the Sert?o do Rio Pardo, giving life to the actors involved in this process, representatives of an agrarian oligarchy in the nineteenth century. / Essa disserta??o objetiva compreender o processo de forma??o da rede urbana de uma parcela do Sert?o do Rio Pardo, relacionada com a forma??o da fronteira entre as Capitanias e depois Prov?ncias de S?o Paulo e Minas Gerais, a partir da funda??o da freguesia de Nossa Senhora da Concei??o do Bom Sucesso do Rio Pardo, em meados do s?culo XVIII. O recorte temporal estende-se at? a forma??o dos dois primeiros patrim?nios religiosos desmembrados de seu territ?rio: Esp?rito Santo do Rio do Peixe (1834) e S?o Jos? do Rio Pardo (1865), abarcado pelo recorte de 1775 a 1865. Contudo, para demostrar a forma??o dessa rede urbana, recuamos no tempo at? as primeiras d?cadas do s?culo XVIII demonstrando a forma??o do Caminho dos Goiases e seu papel na estrutura??o de uma rede de pousos, povoados e freguesias destacando os aspectos fundi?rios das diferentes formas de ocupa??o do territ?rio. Para tanto, o m?todo empregado foi o trabalho sobre fontes prim?rias (textuais e cartografia hist?rica), espacializadas em bases cartogr?ficas e georreferenciadas. Metodologicamente, a pesquisa situa-se no campo disciplinar da Hist?rica da Urbaniza??o, utilizando conceitos da Geografia e da Morfologia Urbana como aportes te?rico-metodol?gicos para a compreens?o da dimens?o espacial das fontes prim?rias. Atrav?s do exame aprofundado de ?rida documenta??o prim?ria (Ma?os de Popula??o, Sesmarias e Registro Paroquial de Terras) podemos avan?ar na compreens?o da forma??o desse territ?rio a partir da confronta??o dos resultados com a bibliografia estabelecida para essa pesquisa. Ao espacializar a rede urbana em forma??o, revelamos novas nuances da ocupa??o do Sert?o do Rio Pardo, dando vida aos atores envolvidos nesse processo, representantes de uma oligarquia agr?ria atuante no s?culo XIX.

Made available in DSpace on 2016-04-04T18:22:01Z (GMT). No. of bitstreams: 1 Dirceu Piccinato Junior .pdf: 18445166 bytes, checksum: b6f0a1aa40fb3428e66bcb669e6f5346 (MD5) Previous issue date: 2012-02-24 / This paper seeks to trace a historical analysis of urban land ownership, land heritage (religious and secular) in the training process and the establishment of urban centers in northeastern S?o Paulo State between the years 1800 and 1930, focusing more attention to two significant events that favored the construction of an urban network in this region: the migration of incoming miners and the cycle of coffee along with the arrival of Cia Mogiana these parts. The establishment of an urban center it is a chapel, parish and village was only possible during the Colony and the Empire, by granting lands to the heritage of a holy devotion. With the advent of the Republic, on the actions of capitalist interests, the donation of land was no longer the sacred as well, but the commercialization of land, or profit. The scrutiny as to how the appointments issued by each of the two historical dimensions conform sought the transformation of this part of the state territory and the creation of urban forms. We shall show, however, that even calling for a linearity in the award process, and ownership of urban design, practices, experiences and local dynamics were crucial to the definition of the nuclei. For the preparation of the dissertation, have been included relevant documents and images of urban farming initiatives, as well as important previous studies, to identify possible links between the issues surrounding land and property circumstances that presented themselves in every situation and the determinations imposed by government religious and / or civil liability. Thus, we try to treat the grant of land as an urban process developed in a regional context that holds conjunctures of conflicts and interests in configuration of urban. / Este trabalho busca tra?ar uma an?lise hist?rica sobre a apropria??o da terra urbana, patrim?nio fundi?rio (religioso e laico) no processo de forma??o e funda??o de n?cleos urbanos no nordeste do Estado de S?o Paulo entre os anos de 1800 e 1930, detendo-se com maior aten??o em dois momentos significativos que favoreceram a constru??o de uma rede urbana nesta regi?o: o movimento migrat?rio dos entrantes mineiros e o ciclo da cafeicultura, juntamente com a chegada da Cia. Mogiana nestas paragens. O estabelecimento de um n?cleo urbano, seja ele uma capela, freguesia ou vila, s? era poss?vel, durante a Col?nia e o Imp?rio, por meio da concess?o de terras para o patrim?nio de um santo de devo??o. Com o advento da Rep?blica, sob as a??es dos interesses capitalistas, a doa??o de terra para a forma??o de n?cleos urbanos n?o tinha mais como bem o sagrado, mas a comercializa??o da terra, ou seja, o lucro. A an?lise atenta para o modo como as designa??es emanadas por cada uma das dimens?es hist?ricas procuraram conformar a transforma??o desta parte do territ?rio paulista e a cria??o das formas urbanas. Pretende-se mostrar, entretanto, que mesmo conclamada uma linearidade no processo de concess?o, apropria??o e delineamento do solo urbano, pr?ticas, experi?ncias e din?micas locais foram determinantes para a defini??o dos n?cleos urbanos. Para a elabora??o da disserta??o, foram consultados documentos escritos e imagens pertinentes a iniciativas das cria??es urbanas, bem como importantes estudos precedentes, procurando identificar poss?veis v?nculos entre as quest?es envolvendo as terras patrimoniais, circunst?ncias que se apresentavam em cada situa??o e as determina??es impostas pelas administra??es religiosa e/ou civil. Desse modo, procura-se tratar a concess?o da terra urbana como um processo desenvolvido num contexto regional que guarda conjunturas particulares de conflitos e interesses na configura??o do urbano.

« L’union fait la force », dit l’adage : de tout temps, l’être humain a fait jouer le meilleur de son capital social (Putnam 2001) pour s’allier avec d’autres et faire société (Ponthieux 2006). Les groupes ainsi formés, unis par des intérêts communs et selon des géographies variables, se trouvent invariablement confrontés tôt ou tard à d’autres groupes aux objectifs parfois bien différents des leurs. Quel que soit le terme employé ou la théorisation envisagée pour qualifier et modéliser les modalités de cette rencontre, l’interaction force invariablement les groupes impliqués à confronter les habitudes et visions des uns et des autres. Mais que faire lorsqu’une incompatibilité se pose, lorsque les intérêts des uns et des autres ne semblent pas pouvoir se réaliser simultanément ? L’idée défendue dans cette thèse est qu’une intégration maximale des parties dans les processus de gestion du patrimoine accompagnée d’une réforme des systèmes de justice et d’un enseignement de qualité pourra faire du patrimoine un vecteur de développement à part entière. Afin de démontrer la pertinence de cette affirmation, deux cas d’étude bien différents mais néanmoins complémentaires ont fait l’objet d’une recherche approfondie : la mosquée-cathédrale de Cordoue (Espagne) et la mosquée de Babri à Ayodhya (Inde). Toutes deux font l’objet de conflits à géométries variables, entre des groupes politiques et religieux poursuivant des objectifs distincts. A travers une analyse des arguments et des modes d’action des différents acteurs des deux débats, cette thèse aboutit à la conclusion que ces conflits patrimoniaux relèvent directement des droits culturels des groupes concernés. Sans proposer de solution unique, est esquissée à l’issue de cette recherche une approche compréhensive et inclusive faisant du patrimoine et de la culture qui l’inclut un outil de développement pour les sociétés qui l’accueillent.

Since the beginning of the 21st century, the future of religious heritage has provoked consideration within the fields of law, history, architecture and heritage. The origin of this problem is explained both by the decline in traditional worship practices, essentially Catholic in France, from the 1960s onwards, and by the Church’s lack of human and financial resources, which has resulted in the appearance of veritable "religious desert". This process, related to society’s secularisation, is expected to increase because of the likelihood of these two factors intensifying. If convents, monasteries, seminaries and other Catholic religious buildings have already been affected by this phenomenon, parish church buildings are now in turn losing their original function. Quebec has also experienced this phenomenon, but its historical and legal contexts have accelerated the transformation of churches which in turn resulted in the establishment of a "churches Plan" aiming at preserving church buildings by converting them.In this thesis, that pioneering programme is used in relation to the Lyons Saint-Etienne urban area, as a lens through which to read the French situation and as a tool for generating methods adapted to its specific context.The first part summarises the specific heritage and legal knowledge bases from Quebec and France concerning their parish churches, which is necessary for understanding the two contexts. The second part is an observational study, which defines the territory and creates an inventory of the corpus of research. We first provide an inventory of 429 parish churches within the territory studied here. From an analysis of their transformations, we propose three major typologies ("historical", "19th-century" and "20 h-century " churches), Using the cases of church conversions in ou corpus, we analyse the degree of compatibility between their previous worship use and their new uses, and then formulate hypotheses relating architectural interventions for adaptative reuse to restoration theories. The third part is an action-research interventional study. Three representative case studies from each church typology have been selected, in the town of Montarcher, Givors and Villeurbanne. For each case, a participatory approach has been set up with the municipality, inhabitants and associations, in order to propose reconversion scenarios adapted to local needs.This work shows that the demolition of parish churches, widely perceived as a common good, threatens the transmission of local identities. It therefore seems essential to start a global reflection on the evolution of this heritage, one which takes into account territorial issues, citizens' demands and the architectural diversity of these buildings. We show that the architect, through both his sensitivity to the place and his technical, can play a central role in implementing of these reflection. / Since the beginning of the 21st century, the future of religious heritage has provoked consideration within the fields of law, history, architecture and heritage. The origin of this problem is explained both by the decline in traditional worship practices, essentially Catholic in France, from the 1960s onwards, and by the Church’s lack of human and financial resources, which has resulted in the appearance of veritable "religious desert". This process, related to society’s secularisation, is expected to increase because of the likelihood of these two factors intensifying. If convents, monasteries, seminaries and other Catholic religious buildings have already been affected by this phenomenon, parish church buildings are now in turn losing their original function. Quebec has also experienced this phenomenon, but its historical and legal contexts have accelerated the transformation of churches which in turn resulted in the establishment of a "churches Plan" aiming at preserving church buildings by converting them.In this thesis, that pioneering programme is used in relation to the Lyons Saint-Etienne urban area, as a lens through which to read the French situation and as a tool for generating methods adapted to its specific context.The first part summarises the specific heritage and legal knowledge bases from Quebec and France concerning their parish churches, which is necessary for understanding the two contexts. The second part is an observational study, which defines the territory and creates an inventory of the corpus of research. We first provide an inventory of 429 parish churches within the territory studied here. From an analysis of their transformations, we propose three major typologies ("historical", "19th-century" and "20 h-century " churches), Using the cases of church conversions in ou corpus, we analyse the degree of compatibility between their previous worship use and their new uses, and then formulate hypotheses relating architectural interventions for adaptative reuse to restoration theories. The third part is an action-research interventional study. Three representative case studies from each church typology have been selected, in the town of Montarcher, Givors and Villeurbanne. For each case, a participatory approach has been set up with the municipality, inhabitants and associations, in order to propose reconversion scenarios adapted to local needs.This work shows that the demolition of parish churches, widely perceived as a common good, threatens the transmission of local identities. It therefore seems essential to start a global reflection on the evolution of this heritage, one which takes into account territorial issues, citizens' demands and the architectural diversity of these buildings. We show that the architect, through both his sensitivity to the place and his technical, can play a central role in implementing of these reflection.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2017-03-23T14:51:42Z No. of bitstreams: 1 DIRCEU PICCINATO JUNIOR.pdf: 10807757 bytes, checksum: 3ef0870b2a3c0a0b045faf4cbdbdbfcc (MD5) / Made available in DSpace on 2017-03-23T14:51:42Z (GMT). No. of bitstreams: 1 DIRCEU PICCINATO JUNIOR.pdf: 10807757 bytes, checksum: 3ef0870b2a3c0a0b045faf4cbdbdbfcc (MD5) Previous issue date: 2016-12-15 / This research aims to investigate the tenure of urban land as urbanization mechanism on land in the Bishopric of Ribeir?o Preto, as well as clarify the possible interpretations of this legal regime, as he allowed buildings of different realities of urban spaces, such as the cities of Ribeirao Preto, Batatais and Jeriquara. Thus, the analytical method was operated by interlocution primary sources, such as letters or aforamentos scriptures, the spatial distribution of these documents in mapping of cities and bibliographies that are tangent to the topic. Tenure, long lease or emprazamento are synonymous with a legal procedure that over time proved very flexible in relation to the historical moment, the interests and suitability to the social environment. The long lease, in general, expressed a shared ownership between the landlord, who holds the legal ownership of the land and the copyholder or foreiro, the individual only has the right to enjoy good, for this study urban land, the lot. In this research the presence of the Catholic Church as responsible for aforadas land is striking. So are the landlords the devotion of saints of localities and enfiteutas or tenants who reside in the original property land foundation (religious heritage) cities. These land assets enabled the construction of places of worship, as well as formed in the ground itself and necessary for urban development. The analysis of this situation indicated that the configuration of urban land in the three aforementioned cities gave the emphyteusis Institute three different perspectives or dimensions of analysis that made possible the construction of three different urban realities. / A presente pesquisa tem como objetivo investigar o aforamento da terra urbana como mecanismo de urbaniza??o em terras no Bispado de Ribeir?o Preto, bem como esclarecer as poss?veis interpreta??es deste regime jur?dico, pois ele permitiu constru??es de realidades distintas de espa?os urbanos, como as cidades de Ribeir?o Preto, Batatais e Jeriquara. Para tanto, o m?todo anal?tico interpretativo foi operado por meio da interlocu??o de fontes prim?rias, como as cartas ou escrituras de aforamentos, da espacializa??o desses documentos na cartografia das cidades e de bibliografias que tangenciam o tema. Aforamento, enfiteuse ou emprazamento s?o sin?nimos de um procedimento jur?dico que, ao longo do tempo, mostrou-se bastante flex?vel em rela??o ao momento hist?rico, aos interesses e ? sua adequa??o ao meio social. A enfiteuse, de maneira geral, expressa uma propriedade compartilhada entre o senhorio, aquele que det?m a posse legal da terra e o enfiteuta ou foreiro, o indiv?duo que possui apenas o direito de usufruir o bem, para este estudo a terra urbana, o lote. Nesta pesquisa a presen?a da Igreja Cat?lica como respons?vel pelas terras aforadas ? marcante. Assim, s?o senhorios os santos de devo??o das localidades e os enfiteutas ou foreiros s?o aqueles que residem nas terras patrimoniais originais de funda??o (patrim?nio religioso) das cidades. Esses patrim?nios fundi?rios possibilitaram a constru??o de templos religiosos, bem como constitu?ram em ch?o propriamente dito, necess?rio para o desenvolvimento urbano. A an?lise dessa conjuntura indicou que a configura??o da terra urbana nas tr?s referidas cidades conferiu ao instituto da enfiteuse tr?s perspectivas ou dimens?es diferentes de an?lises que tornaram poss?vel a constru??o de tr?s realidades urbanas distintas.

Mémoire en recherche-création / Le présent mémoire s’intéresse aux films réalisés par les religieuses au Québec. Depuis les années 1930, celles-ci ont produit de nombreux films amateurs, qui n’ont toutefois suscité que très peu d’intérêt culturel ou académique. Un état de la recherche est d’abord effectué, s’appuyant principalement sur les travaux de l’historienne Jocelyne Denault, la première (et la seule) à avoir écrit sur ce corpus jusqu’à ce jour. Une incursion est proposée dans la production cinématographique de trois communautés localisées à Montréal. Ce faisant, nous associons les différents objets à trois catégories mieux établies : le cinéma utilitaire, le film de famille et le film de réemploi. L’étude de cas du film Le Livre d’or (Sœurs Missionnaires de l’Immaculée-Conception 1964) nous permet de s’intéresser à des films hybrides, mêlant ces trois catégories. Nous nous intéressons ensuite à la valeur documentaire des réalisations des religieuses, s’appuyant principalement sur l’exemple de Chez nous (Barrette s.g.m. 1961) et les documents corollaires à sa production. Ayant démontré la valeur historique et patrimoniale des films faits par les sœurs, nous procédons à une présentation de l’état actuel de leur archivage. Partant du constat que ces films sont plus menacés que jamais, autant par l’oubli que par la destruction, nous considérons deux procédés de mise en valeur possibles et imaginons les différentes possibilités quant à leur concrétisation : la mise en exposition et le film de réemploi. Nous concluons par un pressant appel à l’action afin de sauvegarder et de mettre au jour ces éléments précieux de la mémoire collective. / This thesis focuses on films made by religious sisters in Quebec. Since the 1930s, women religious communities have produced numerous amateur films, which have received practically no critical or academic attention. This essay begins with a survey of past and ongoing research, based mainly on the work of historian Jocelyne Denault, the first (and only) person to have written on this subject to date. An incursion is then proposed into the cinematographic productions of three communities located in Montreal. In doing so, we link the various objects under study to three more established categories: utilitarian cinema, the home movie, and the compilation or found footage film.The case study of the film Le Livre d'or (Missionary Sisters of the Immaculate Conception 1964) allows us to look at hybrid films, mixing these three categories. We then turn our attention to the documentary value of the nuns' productions, relying mainly on the example of Chez nous (Barrette s.g.m. 1961) and the documents corollary to its production. Having demonstrated the historical and patrimonial value of the films made by the sisters, we proceed to a presentation of the current status of their preservation. Starting with the observation that these films are more threatened than ever, as much by oversight as by destruction, we consider two possible processes of enhancement and envision the different ways in which they could be put into practice: exhibitions and audiovisual reuse. We conclude with an urgent call for action to safeguard and bring to light these precious elements of collective memory.