Made available in DSpace on 2016-12-01T19:11:34Z (GMT). No. of bitstreams: 1 121532.pdf: 2292179 bytes, checksum: 257dfecba7225159c419468a557e1c61 (MD5) Previous issue date: 2014-12-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The purpose of this study is to understand in which way the intangible cultural heritage can be considered intergenerational intergerational relational good from the civil economy approach. This study makes use of three theoretical categories: intangible cultural heritage, relational goods and civil economy. Cultural heritage comes from the UNESCO declaration on the Protection of the World Cultural and Natural Heritage 1972, which recognizes for the first time in history the existence of a common heritage to humanity. In 2003 UNESCO approves a specific Convention for the Safeguarding of the Intangible Cultural Heritage. The usual view on the protection and promotion of these goods puts to one side the state (public good) as largely responsible for safeguarding and on the other, the market (private good). However, by their nature, such intangible cultural heritage are established before private or public, as relational goods. Relational goods are those in which your enjoyment (utility) depend on establishing relationships with others, through reciprocity as gift. They both need a relationship to be enjoyed as improves the cohesion of those relations, also strengthening community relationships promoting the public happiness. Relational goods and public happiness are concepts used by the Italian approach to civilian economy, which arises in the so called Italian Civil Humanism, and has a broader understanding of the relationship between state and market, seeking first to understand how the three structuring logics of social order can coexist: reciprocity, redistribution and exchange, in the quest for the establishment of civil happiness. Therefore, this study uses eminently theoretical approach. First we present the definition of intangible cultural heritage from international conventions. Then, it outlines the emergence of the civilian economy and the way in which the civilian economy understands the relationship between state, market and civil society. Subsequently identifies the different categories of goods, specifically the relational goods, proposing a theoretical framework for understanding the different categories of goods, including relational, according to the assumptions of the civilian economy. It is suggested to consider the ramifications in the time perspective of relational goods within the properties of relational goods. Is used secondarily two cases to illustrate this relationship: the Cirio de Nazaré and Samba de Roda no Recôncavo Baiano. Are proposed analytical developments when considering the intangible cultural heritage as a intergenerational relational good from the approach of the civilian economy. We conclude that the intangible cultural heritage can be considered an intergerational relational good when viewed from certain assumptions civil economy, especially the magnified view of the market, state and civil society as favorable spaces to establish ties of reciprocity-gift, which implies in particular understand the market as space of the civil, state as promoter of relationality and relational goods through the principle of subsidiarity and the civil society structured by the generosity and spontaneity of the gift. / Este trabalho busca compreender em que medida o patrimônio cultural imaterial pode ser considerado um bem relacional intergeracional a partir da perspectiva da economia civil. Para tanto este trabalho utiliza-se de três categorias teóricas: o patrimônio cultural imaterial, os bens relacionais e a economia civil. O patrimônio cultural afirma-se com a Declaração da UNESCO para a Proteção do Patrimônio Mundial, Cultural e Natural de 1972, que reconhece pela primeira vez na história a existência de um patrimônio comum a todos. Em 2003 a UNESCO aprova uma convenção específica para a Salvaguarda do Patrimônio Cultural Imaterial. A visão habitual acerca da proteção e promoção destes bens coloca de um lado o estado (bem público) como grande responsável pela sua salvaguarda e, do outro, o mercado (bem privado). Contudo, por sua natureza, tais bens imateriais se estabelecem, antes de privados ou públicos, como bens relacionais. Bens relacionais são aqueles em que a sua fruição (utilidade) dependem do estabelecimento de relações com os outros, por meio da reciprocidade enquanto dom. Eles tanto necessitam de uma relação para serem desfrutados quanto promovem a coesão dessas mesmas relações, fortalecendo também as relações dentro de uma comunidade e estimulando a felicidade pública. Os bens relacionais e a felicidade pública são conceitos utilizados pela abordagem italiana da economia civil, que surge no chamado Humanismo Civil italiano, e possui uma compreensão mais alargada sobre as relações entre estado e mercado, buscando compreender primeiramente como podem coexistir as três lógicas estruturantes da ordem social: reciprocidade, a troca e a redistribuição, na busca pelo estabelecimento da felicidade civil. Para tanto, este estudo se utiliza eminentemente de abordagem teórica. Primeiramente apresenta-se a definição de patrimônio cultural imaterial a partir das convenções internacionais. Em seguida delineia-se o surgimento da economia civil e a forma pela qual a economia civil compreende a articulação entre estado, mercado e sociedade civil. Posteriormente identifica-se as diferentes categorias de bens, especificamente os bens relacionais, propondo um arcabouço teórico para a compreensão das diferentes categorias de bens, incluindo os relacionais, de acordo com os pressupostos da economia civil. Sugere-se os desdobramentos em se considerar a perspectiva temporal dos bens relacionais dentro das propriedades dos bens relacionais. Utiliza-se secundariamente dois cases para ilustrar esta relação: o Círio de Nazaré e o Samba de Roda no Recôncavo Baiano. Propõem-se desdobramentos analíticos ao se considerar o patrimônio cultural imaterial como bem relacional intergeracional a partir da abordagem da economia civil. Conclui-se que o patrimônio cultural imaterial pode ser considerado um bem relacional intergeracional quando observados de certos pressupostos da economia civil, em especial a visão ampliada do mercado, estado e sociedade civil como espaços propícios para o estabelecimento de laços de reciprocidade-dom, que implica especialmente compreender o mercado como espaço do civil, o estado como promotor de relacionalidade e bens relacionais através do princípio da subsidiariedade, e a sociedade civil como espaço estruturado por meio da gratuidade e da espontaneidade do dom.

Made available in DSpace on 2015-05-14T12:36:52Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 13394167 bytes, checksum: 812505c41510e689271080958a7ad1cc (MD5) Previous issue date: 2012-12-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In the last decades, the cultural heritage has broadened its concept and several knowledge areas are being restructured to ensure the total protection of the heritage. Anthropology, Law, History, Sociology are just a few examples of areas that are adapting to this broadest concept of Cultural Heritage. The Computer Science, although can contribute in a more helpful way to the immaterial heritage protection, it still doesn't have many specific tools and means to lead how to guarantee the cultural legacy, through its several tools. This work is attentive to the need of preservation and protection of culture and intends to contribute to this goal using a features oriented approach, explaining how and why to preserve digitally the several aspects of the immaterial heritage. The evaluation of the approach proposed in this work was made by de development of PAMIN. This experimentation space enabled the validation of the Immaterial Cultural Heritage representation and management through its interface, functionalities and its several aspects of digital surrogates. / O patrimônio cultural nas últimas décadas vem ampliando seu conceito e as mais diversas áreas de conhecimento vêm sendo reestruturadas para garantir a proteção do patrimônio em sua totalidade. A Antropologia, o Direito, a História e a Sociologia são apenas alguns exemplos dessas áreas que vêm se moldando a ampliação do conceito de Patrimônio Cultural. A Área de Ciências da Computação, embora seja uma vertente que pode contribuir de uma maneira mais completa para a proteção do bem imaterial, ainda não possui muitos instrumentos e meios que moldem ou ditem como garantir o legado cultural através de suas variadas ferramentas. O presente trabalho está atento à necessidade de preservação e proteção da cultura e visa contribuir com esta finalidade através de uma abordagem orientada a features, explicando como e porque conservar os variados aspectos do bem imaterial em meio digital. A avaliação da abordagem proposta neste trabalho foi feita através do desenvolvimento do PAMIN. Este espaço de experimentação possibilitou a validação da representação e gerenciamento do Patrimônio Cultural Imaterial através de sua interface, de suas funcionalidades e seus variados aspectos de representação em meio digital.

Reposant sur une apparente antinomie, les champs du patrimoine et du sport suscitent une réflexion sur les liens qu'ils entretiennent en dépassant le schéma binaire classique tradition/modernité. Aussi le repérage d'expressions sportives pouvant relever du patrimoine culturel immatériel (tel que défini par l'Unesco en 2003) permet de questionner les mécanismes de production de cette nouvelle forme patrimoniale, ainsi que les enjeux politiques, scientifiques et méthodologiques qui leur sont liés. L'hypothese de cette étude repose sur le postulat que le concept de patrimoine culturel immatériel peut etre opératoire pour saisir le vivant et apprécier la valeur patrimoniale des pratiques ou expressions culturelles. Sa vérification empirique, par l'entrée ethnographique des jeux et sports traditionnels, met en perspective ce champ patrimonial en confrontant deux terrains d'enquete différents : les raquettes a neige au Québec (Canada) et les quilles de 9 en Gascogne (Aquitaine, France). En effet l'étude comparée de ces activités sportives autorise une analyse des fondements et des évolutions des cultures québécoises et gasconnes, ainsi que la maniere dont les acteurs locaux se positionnent par rapport a leur héritage culturel. Ce faisant, ils réinventent de nouveaux processus de transmission dans un syncrétisme singulier qui bouscule les définitions accordées au sport et au patrimoine. / Although at first sight they may appear diametrically opposed, the fields of heritage and sport invite us to reflect on their relationships and to look beyond the classical binary pattern of tradition/modernity. In this way, identifying of sport practices which may fall within the intangible cultural heritage (as defined by Unesco in 2003) can help to critically examine the processes of this new form of heritage, as well as the political, scientific and methodological issues associated with them. The hypothesis of this study is based on the postulate that the concept of intangible cultural heritage can be a heuristic tool to understand living cultures and appreciate the heritage value of cultural practices and manifestations. This hypothesis is empirically tested through an ethnographic study of traditional games and sports. It puts in perspective the concept of intangible cultural heritage through two different cultural practices : that of snowshoeing in Quebec (Canada) and that of the ninepins game in Gascogne (Aquitaine, France). The comparative study of these sporting activities provides a point of entry into an analysis of the production of new cultural activities from traditional practices and how local actors position themselves with relation to their cultural heritage. In so doing, they are reinventing new transmission processes in a syncretism involving both sport and heritage which questions the definitions of these practices and each fieldwork.

The dissertation analyzes and seeks to understand Samba de Coco as an expression of the immaterial cultural heritage of Arcoverde-PE, through its practices and artistic-cultural representations, during the period of 1980-2010. In order to reach this proposal, it was necessary to develop some problematizations in the perspective of how the transformations adopted during the time studied revitalized this cultural manifestation, and how the concepts of tradition, authenticity and originality were renified in the activities, knowledge and cultural practices of following groups; Coco Roots of Arcoverde, Sisters Lopes and Coco Trupé of Arcoverde. This research is inserted in the dimension of Cultural History, in the analytical perspective of microhistory, considering the local historicity as an important reference and the practitioners of Samba de Coco as sources of memories and historical information about the manifestation. The main methodological strategy was the use of Oral History, whose testimonies did not only serve as subsidiary sources to illustrate what some official document may claim. Elements such as music, photographs, festive announcements and documents from the archives of the Municipal Secretary of Culture were analyzed, which deal with the Lula Calixto festival, enshrined in the history of the city for its cultural diversity. The aim was to analyze the character of the cultural festivals of the city and to locate the historical moment in which the concepts related to the culture, exotic and tradition that came to permeate the discourses in defense of the cultural patrimony emerge. / A dissertação analisa e procura compreender o Samba de Coco como expressão do patrimônio cultural imaterial de Arcoverde-PE, por meio de suas práticas e representações artístico-culturais, durante o período de 1980-2010. Para atingir essa proposta foi necessário, o desenvolvimento de algumas problematizações na perspectiva de como as transformações adotadas ao longo do tempo estudado revitalizaram essa manifestação cultural, e como os conceitos de tradição, autenticidade e originalidade foram ressignificados nas atividades, nos saberes e nos fazeres culturais dos seguintes grupos; Coco Raízes de Arcoverde, Irmãs Lopes e Coco Trupé de Arcoverde. Esta pesquisa está inserida na dimensão da História Cultural, na perspectiva analítica da micro-história, considerando a historicidade local como importante referente e os praticantes de Samba de Coco como fontes de memórias e informações históricas sobre a manifestação. A principal estratégia metodológica foi à utilização da História Oral, cujos depoimentos não serviram apenas como fontes subsidiárias para ilustrar o que porventura algum documento oficial venha afirmar. Foram analisados elementos como: músicas, fotografias, anúncios festivos e documentos dos arquivos da Secretaria Municipal de Cultura, que tratam do festival Lula Calixto, consagrado na história da cidade pela diversidade cultural que representa. Pretendeu-se, com isso, analisar o caráter das programações dos festivais culturais da cidade e localizar o momento histórico em que emergem os conceitos relacionados à cultura, exótico e tradição, que vieram permear os discursos em defesa do patrimônio cultural. / São Cristóvão, SE

The purpose of this paper is to give suggestions for how to preserve intangible cultural heritage (ICH) towards sustainability. We will use Tibet as a case study. Understanding the importance of ICH for tourism, we scrutinize ICH through the lens of strategic sustainable development (SSD) and use tourism as a leverage point to enter into a real life situation. ICH is the root of all cultural expression. Without guarding ICH there is little meaning to the physical culture that remains and, ultimately, tourism declines. ICH is a new topic and there is little research and few ideas as to how to guide its preservation. We offer recommendations which include identifying the stakeholders, educating them, adequate marketing research especially in tourism, investing on technology of dematerialization and searching substitutions under the guidelines of the Golden Rule within the social sustainability context. Our contributions is to build a vision of success for preserving Tibetan ICH via tourism within the constraints of the four sustainability principles, and then demonstrate some prioritized actions in order to develop towards sustainability.

Ce mémoire interroge la notion de patrimoine culturel immatériel, dont l’UNESCO a proposé une définition normative et qui désigne « [des] traditions ou [des] expressions vivantes héritées de nos ancêtres et transmises à nos descendants » (UNESCO, 2003c). Il propose une exploration des modalités contemporaines de la patrimonialisation musicale. Réalisé dans la foulée d’une démarche ethnographique multisite (Marcus, 1995), qui s’est amorcée en juillet 2015 dans le cadre du festival Mémoire et Racines (Saint-Charles-Borromée, Lanaudière), il considère l’articulation entre patrimoine et musique traditionnelle du Québec comme problématique. Alors que le Conseil québécois du patrimoine vivant (CQPV) accorde un statut patrimonial à la musique traditionnelle et en promeut la dimension de « richesse collective », le mémoire met l’accent sur ce qui informe sa constitution, son déploiement. Il cherche à en expliciter les enjeux sur la base d’un travail empirique et en vertu d’un point de vue pragmatique. / Questioning the notion of intangible cultural heritage, for which UNESCO proposed a normative definition, and which refers to "living traditions or expressions inherited from our ancestors and transmitted to our descendants" (UNESCO, 2003c), this thesis proposes an exploration of the contemporary modalities of musical heritagization. Launched in July 2015 as part of a multi-sited ethnographic approach (Marcus, 1995) and in the context of the Mémoire et Racines festival (Saint- Charles-Borromée, Lanaudière), it situates the articulation of Québec traditional music and heritage as a problem not to be taken for granted. While the Conseil québécois du patrimoine vivant (CQPV) grants heritage status to traditional music and promotes the "collective wealth" dimension, the paper seeks to clarify the issues on the basis of empirical work and through a pragmatic point of view.

This thesis uses the case study of the Fallas festival in the city of Valencia (Spain), to assess the value of intangible cultural heritage. Within this framework the thesis explores a number of different issues: for example how social agents frame different qualities and benefits of cultural heritage in order to describe the value and claims for funding the arts. It finds that value assessment for claiming funds presents many challenges such as: identifying the values of the heritage in question; describing them; and ranking them according to their contribution to the public welfare. It examines the methodological techniques for assessing heritage values and goes on to discuss a number of tools that are, or could be, used for assessment. The thesis also explores how public bodies legitimise cultural funding. It examines the role of non-government arts organisations in supporting the arts. It proposes the analysis of donor decisions through a multi-attribute technique where donors state their importance to donor situations under specific conditions or attributes. Finally, it describes how the stakeholder approach can be applied for searching new ways of funding festivals. It also considers how intangible cultural heritage goods can be assessed within the process of cost-benefit evaluation. It also analyses how public bodies, as the principal supporters of culture, deal with the problem of valuing intangibles on social investments. The study uses the Fallas festival to test the research hypothesis. It uses a number of economic and statistical techniques to evaluate the Fallas Festival, these include Contingent Valuation, Choice Experiment and Descriptive and Multiatribute Statistics. The statistical techniques reveal that historical benefits are intrinsically valuable in the Fallas festival. The historical value that the members of the neighbourhood associations place on the Fallas festival justify that local social agents should support this festival. / Sánchez Royo, B. (2011). AN APPROACH TOWARDS HOLISTIC ASSESSMENT OF SOCIO-ECONOMIC IMPACTS [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/12269 / Palancia

La relation entre droit international des investissements et patrimoine culturel a fait l’objet de rares études et réflexions, et ce uniquement de manière récente. D’une part, le droit international des investissements a connu une croissance et un développement considérables uniquement dans les dernières trois décennies. D’autre part, comme certains auteurs l’ont souligné, le patrimoine culturel a un statut quelque peu ‘incertain’ en droit international. À la lumière des rares études sur ce sujet, qui généralement mettent en évidence les rapports conflictuels et ambigus entre droit international des investissements et patrimoine culturel, la thèse s’est proposée d’analyser la relation existant entre la réglementation internationale des investissements étrangers et le patrimoine culturel dans se multiples expressions, et cela aussi bien sur le plan des règles substantielles que du contentieux et de la résolution des différends d’investissements concernant la culture. L’idée que la relation entre les investissements étrangers et le patrimoine, réglés par le droit international de manière et amplitude différentes, puisse apporter des avantages mutuels a servi de prémisse générale pour toutes les études menées dans le cadre de la thèse. Parmi les investissements, les investissements étrangers revêtent une grande importance dans les périodes de crise économique et de difficulté à rassembler les ressources nécessaires à préserver le patrimoine. Les investissements sont donc vitaux pour la culture. Cela ne contredit pas l’idée qu’il existe des situations de ‘conflit’, quand les activités économiques peuvent potentiellement causer des dommages et/ou représenter un danger pour le patrimoine. Les recherches et les analyses effectuées ont montré que les traités en matière d’investissements contiennent souvent plusieurs dispositions concernant la culture et le patrimoine culturel. En matière de litiges, les différends d’investissement ont impliqué ou touché aux formes et expressions les plus variées de la culture : des sites UNESCO patrimoine de l’humanité aux industries culturelles, aux lieux de mémoire et au patrimoine des communautés indigènes. En outre, d’une façon quelque peu surprenante et inattendue mais significative, les règles qui protègent les investisseurs internationaux ont été invoquées par des investisseurs qui avaient réalisé des investissements dans les biens et ‘ressources’ culturelles ainsi que pour défendre les activités économiques relatives au « capital culturel » des communautés indigènes. Les diverses études conduites dans le cadre de la présente thèse ont permis de montrer plusieurs aspects et facettes de la relation entre investissements étrangers et patrimoine et de tirer diverses conclusions. Les recherches effectuées ont montré la nécessité d’investissements étrangers pour la protection, sauvegarde, conservation et valorisation de chaque expression culturelle, et les avantages d’une interaction entre régulation internationale des investissements et patrimoine culturel : la relation symbiotique entre droit international des investissements et patrimoine culturel a été démontrée. Cette première réflexion conclusive « soulève » un deuxième élément : il existe, dans le droit international de la culture et du patrimoine, un espace légitime et ample réservé au droit international des investissements. Symétriquement, l’arbitrage d’investissements peut représenter un instrument valide de résolution des différends en matière de patrimoine. Enfin, on peut soutenir que l’intersection des règles internationales en matière d’investissements étrangers avec les règles internationales en matière culturelle peut être déterminante dans la création, ou soutenir la présence, d’un système qui tienne compte – à travers des standards précis de transparence, légalité et légitimité – de l’ensemble des intérêts impliqués. / The relationship between international investment law and cultural heritage has commanded little attention and only recently. Certainly, international investment law has become one of the most prominent branches of international law. Its development has been strictly connected to the soaring growth of bilateral treaties on the promotion and protection of foreign investment and free trade agreements with foreign investment chapters. n turn, the status and place of cultural heritage under international law has grown, significantly progressing from some provisions included in international humanitarian conventions on the protection of heritage during armed conflicts. In light of the few studies existing on the subject of this thesis, which have in general concluded that conflictual and ambiguous relations exist between international investment law and cultural heritage, this thesis proposes to analyze this relation from both the substantive and dispute settlement standpoints. The idea that the relation between foreign investment and cultural heritage, regulated in different ways and ‘intensities’ by international law, could be positive was a general premise for all the research. Indeed, among investments, foreign investments have a great importance in a moment of economic crisis and difficulty in finding appropriate resources to safeguard heritage. Investments are hence vital for culture. The researches and analyses carried out for the thesis have shown that investment treaties often contain a number of provisions concerning culture and cultural heritage. With regard to international disputes, investment disputes have involved or touched upon different cultural forms and expressions: from UNESCO sites to cultural industries, to lieux de mémoire and indigenous communities’ heritage. Further, quite surprisingly, the international rules protecting foreign investors have sometimes been invoked, or resorted to, by subjects that had invested specifically in cultural ‘resources’ or to protect economic activities based on indigenous communities’ culture. The studies and researches carried out for this thesis have made it possible to reach and demonstrate a number of conclusions. First, the researches carried out have demonstrated that foreign investments are necessary to protect, safeguard, preserve and promote any form of cultural expression, and a strong interaction exists between the international regulation of foreign investments and cultural heritage. It has thus been shown that there exists a symbiotic relationship between international investment law and cultural heritage. Second, it has been possible to prove that, within international culture and cultural heritage law, there exists a ‘legitimate space’ for international investment law. Symmetrically, international investment arbitration can represent a valid cultural dispute settlement mechanism. Lastly, it is possible to assert that merging international rules on foreign investments and international rules on culture or cultural heritage can lead to create, or support the existence of, a more transparent, legitimate and rule-of-law-based system. In the light of all these considerations, the research, analysis and reflection carried out for the thesis has demonstrated how positive the relation between international investment law and cultural heritage can be fro states and the society. This, without denying any potentially negative effect. One might hope that the results obtained allow to adapt any practice in the field of culture. The protection of cultural heritage can indeed be strongly enhanced through the regulation of foreign investment.

Syftet med denna studie är att belysa dansformen Lindy hop som immateriellt kulturarv och presentera de konflikter som finns kring förmedling och förvaltning i förhållande till dansen idag. Frågeställningarna redogör för vilka attityder som uppfattas bland utövare och experter när det gäller utövanderätten av ett immateriellt kulturarv och bevarandestrategier av en dansform i förändring. Förhållningssätten som redovisats genom intervjuer och enkätsvar kan visa på en kulturell förskjutning av samtida dans som gått från ett afroamerikanskt ursprung till ett västerländskt perspektiv. Studien belyser maktstrukturer i förhållande till en kulturell performance och vad det i sin tur säger om Lindy hop som immateriellt kulturarv i dagens Sverige. / The aim of this study is to shed light to a swing dance called Lindy hop, as intangible cultural heritage and also to present the conflicts that exist around the practice and management in the relation to the dance today. The questions sets out which attitudes are perceived among the practitioners and experts regarding to the rights to practise an intangible cultural heritage, and the conservation strategies to a dance form in constante change. The attitudes reported through interviews andsurvey responses may indicate a cultural shift in contemporary dance that has gone from an African-American origin to a western perspective and practise. The study highlights the structures of power in relation to cultural performance and what that says about Lindy hop as an intangible cultural heritage in sweden today.

[pt] A pesquisa se situa no recorte temporal após o Programa de Aceleração do Crescimento/Urbanização de Assentamentos Precários (PAC-UAP), programa federal de políticas de urbanização de favelas iniciado em 2007, cujo legado para a Favela da Rocinha dará forma a uma economia comum das relações sociais no que tange a maior participação comunitária e redes de assistencialismo mútuo. Como desdobramento desse episódio, surge o objeto do presente estudo, o Museu Sankofa Memória e História da Rocinha, museu comunitário fundado em 2011, como fruto do programa Pontos de Memória, contemplado em 2009. A narrativa sofre então uma radical alteração do paradigma da representação cultural, que insurge por meio da expressão local dessas comunidades, através de seus passado histórico e memória vivos, os quais constituem uma renovação de estatuto do patrimônio cultural imaterial carioca que, por sua vez, enseja um fortalecimento nos movimentos sociais em multidão. Frente às constantes formas de opressão, ao representar ditos territórios periféricos reprimidos pela força neoliberal, as favelas metropolitanas insurgem de forma musealizada a partir de 2006, de acordo com os preceitos da nova museologia, constituindo uma rede museológica comunitária tanto física quanto virtual. Por conseguinte, se desenvolve um mecanismo à revelia do modus operandi do mercado por uma rede autogovernada construída pelo esforço coletivo, que será inaugural para novas formas de resistência à apropriação do bem comum, por meio de instituições como ONGs e demais movimentos locais. Por fim, é objetivo do estudo analisar a comunalidade, ou seja, a (re)produção do bem comum em contextos marginalizados, acessado pela chave patrimonial como campo de disputa e negociação, de modo a emancipar seus sujeitos e subjetividades. / [en] This research is situated in aftereffects of Programa de Aceleração do Crescimento/Urbanização de Assentamentos Precários (PAC-UAP), a federal programme of favela s urbanization policy grounded in 2007, which legate to Favela da Rocinha would be about common s economy of social relations in reference to a reciprocal communitarianism and assistencialism s network. A direct link to that moment is this research s object Museu Sankofa Memória e História da Rocinha, a community museum based in 2011, as a product of Memory Hotspots govt s program conquered in 2009. Narrative so suffers a radical change from cultural misrepresentation paradigm, which insurge through a local expression by communities, with them historical past and memory alive, raises an intangible heritage bylaw s renewal and, on the other hand, it strengthens social movements in multitude s background. Oftenly facing different systems of oppression, frame those peripheral territories by neoliberal task, the metropolitan favelas begin insurging in shape of musealized bodies since 2006, according to new museology s theory, what creates a real and virtual museological community s network. As a matter of fact, it has developed since then a countermovement against market modus operandi by self-governance cells working collectively, what will shape new ways of resistance to common s expropriation, through institutions such as NGOs and many other local movements. Finally, it s the main goal of this research analyze commonality, i.e., the self-reproduction of commons on marginalized contexts, on heritage s field of struggle and negotiation, to emancipate its subjects and subjectivities.