Adentrando o debate sobre a produção do espaço urbano da cidade contemporânea, esta pesquisa analisa em que medida os processos de patrimonialização mundial regidos pela Organização das Nações Unidas para a Educação, a Ciência e a Cultura (UNESCO) e seus desdobramentos são conformes, ou não, com processos hegemônicos de produção da cidade. Nesse campo de disputas e conflitos, verificam-se as transversalidades e fenômenos de um processo atrelado a uma lógica de reprodução do capital e ao consumo mercantil das cidades. Neste sentido, a sua compreensão permite desvelar aspectos da reprodução financeirizada do capital no espaço urbano, e responde a hipótese que esse trabalho apresenta, de que os tecidos urbanos tradicionais da cidade são desconstituídos de seu significado ao recriar novas articulações urbanas que intensificam e reduzem realidades complexas diante de seus processos de patrimonialização regidos pela assistência e cooperação internacional da UNESCO. Tal processo de ressignificação, por meio da dissolução das condicionantes físicas, históricas e socioculturais que constituem de maneira dinâmica a identidade dos tecidos urbanos tradicionais das cidades, pode resultar em contradições em relação à articulação dos nomeados bens culturais aos seus contextos locais e na dissolução das relações de identidade e culturais do próprio lugar. Assim, considerada uma questão que perpassa o patrimônio, este trabalho analisa como estudo de caso o processo de classificação recente e ainda em andamento do Ver-o-Peso (BR) e apresenta como contraponto o patrimônio mundial da Universidade de Coimbra (PT), buscando por meio desta análise questionar e verificar as condições e os processos na cidade que podem levar tanto à criação de espaços simplificados de significado, diante de um processo de homogeneização da cultura, quanto a ações de preservação no âmbito nacional e internacional, principalmente relacionadas a uma agência multilateral internacional de preservação do patrimônio que corroboram para este processo. Dessa forma, a pesquisa se insere no quadro de discussões relativas ao processo de produção do espaço urbano da cidade relacionado à intervenções no patrimônio e a preservação de conjuntos históricos das cidades, contribuindo particularmente para avaliar o papel dos processos de classificação a patrimônio mundial das cidades na proteção e preservação do patrimônio cultural. / As part of the debate on the production of the urban space of the contemporary city, this research analyzes to what extent the processes of global patrimonialization governed by the United Nations Educational, Scientific and Cultural Organization (UNESCO) and its developments are or are not in conformity with hegemonic processes of production of the city. In this field of disputes and conflicts we verify the transversality and the phenomena of a process linked to a logic of reproduction of capital and to the mercantile consumption of cities. In this sense, its understanding allows us to unveil aspects of the financial reproduction of capital in urban space, and responds to the hypothesis that this work presents, that is the traditional urban fabrics of the city are deconstituted of their meaning when recreating new urban articulations that intensify and reduce complex realities in the face of its patrimonial processes governed by UNESCO\'s international assistance and cooperation. Such a process of resignification, through the dissolution of the physical, historical and socio-cultural conditioning factors that dynamically constitute the identity of the traditional urban fabrics of the cities, may result in contradictions in relation to the articulation of the so-called cultural goods for their local contexts and in the dissolution of identity and cultural relations of the place. Thus, considered as an issue that pervades the heritage, this work analyzes, as a case study, the recent and ongoing classification process of the Ver-o-Peso (BR) and presents as a counterpoint the world heritage of the University of Coimbra (PT). This analysis seeks to question and verify the conditions and processes in the city that can lead both to the creation of simplified spaces of meaning, before a process of homogenization of culture, and preservation actions at national and international level, mainly related to an international multilateral agency for the preservation of heritage that corroborate this process. In this way, the research is part of discussions about the process of production of the urban space of the city related to interventions in heritage and the preservation of historical sets of cities, contributing particularly to evaluate the role of classification processes to cities\' world heritage in the protection and preservation of cultural heritage.

Made available in DSpace on 2016-04-27T19:30:44Z (GMT). No. of bitstreams: 1 Talita dos Santos Molina.pdf: 594733 bytes, checksum: 6afbf86e6b8daf5e0650d51fc63bcafe (MD5) Previous issue date: 2013-05-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This dissertation examines how institutions and safeguard cultural heritage preservation deal documentary heritage, and particularly private files, discussing changes in formulations and current conceptions and actions relating to documentary heritage institutions. Therefore, we attempted to follow trajectories and actions in relation to documentary heritage in the heritage processes relating to private files submitted to IPHAN (Institute of National Historical and Artistic Heritage) and CONDEPHAAT (Council for the Protection of Historical, Archaeological and Tourism) in requests tipping and CONARQ (National Council of Archives) in requests "declaration of public and social interest." The final text is presented in three chapters. The first chapter discusses fundamental concepts and norms and legal instruments that articulate the actions of documentary heritage and private archives in the country. The second and third chapters, devoted to the discussion of the processes and tipping declaration of public interest and social concern, respectively, of shares related to personal files and archives institutional and social entities / Esta dissertação analisa como instituições de salvaguarda e preservação do patrimônio cultural tratam o patrimônio documental e, particularmente, os arquivos privados, discutindo formulações e mudanças nas concepções e ações correntes de instituições relativas ao patrimônio documental. Para tanto, buscou-se acompanhar trajetórias e ações em relação ao patrimônio documental nos processos de patrimonialização relativos aos arquivos privados apresentados ao IPHAN (Instituto do Patrimônio Histórico e Artístico Nacional) e CONDEPHAAT (Conselho de Defesa do Patrimônio Histórico, Arqueológico e Turístico) em solicitações de tombamento e ao CONARQ (Conselho Nacional de Arquivos) em solicitações de "declaração de interesse público e social". O texto final é apresentado em três capítulos. O primeiro capítulo aborda conceitos e normas fundamentais e os instrumentos legais que se articulam as ações sobre do patrimônio documental e os arquivos privados no país. O segundo e terceiro capítulos, dedicados à discussão dos processos de tombamento e de declaração de interesse público e social tratam, respectivamente, das ações relativas aos arquivos pessoais e aos arquivos institucionais e de entidades sociais

Cette thèse démontre comment le patrimoine préhispanique colombien devient un enjeu de reconnaissance pour les peuples autochtones, vingt ans après l’élaboration d’une constitution multiculturelle et néolibérale. Inspirée des travaux de L. Boltanski et d’E. Claverie, l’étude de trois affaires permet de saisir comment de nouvelles revendications ethniques transforment un dispositif patrimonial qui semblait immuable depuis plus d’un demi-siècle. L’analyse s’appuie sur un travail de terrain multisitué (Marcus, 1995). Elle explore les paysages (Appadurai, 2001) patrimoniaux et autochtones du « système monde » en les reliant à trois sites où des parcs archéologiques nationaux se situent au sein ou en bordure de territoires autochtones (Teyuna Ciudad Perdida, San Agustín et Tierradentro). En retraçant la biographie sociale et culturelle des vestiges (Appadurai et Kopytoff, 1986), nous expliquons comment le dispositif patrimonial, mis en place au début du vingtième siècle, est à l’origine d'une valorisation rhétorique et esthétique des racines préhispaniques du pays, mais en aucun cas d'une reconnaissance des peuples autochtones contemporains. Ecartés de l’histoire et de la gestion patrimoniale des parcs, les leaders autochtones entendent, à la fin des années 2000, transformer les régimes de vérité et de patrimonialité qu’ils jugent injustes. L’enjeu est de légitimer leur appropriation des sites afin de justifier leurs demandes de reconnaissance identitaire et territoriale. Le droit autochtone, les principes de l’UNESCO sur la diversité culturelle et le patrimoine immatériel, la pensée décoloniale et les craintes suscitées par le tourisme, sont autant de supports mobilisés pour justifier leurs attentes. Lors des affaires, différents systèmes de légitimité s'affrontent au cours d’épreuves de justice (Boltanski, Thevenot, 1991) et de force. Ce processus renforce les frontières ethniques par un effet d’altérisation patrimoniale et modifie le régime de patrimonialité : les vestiges deviennent les supports de nouvelles pratiques ethniques, rituelles et sacrées, les autochtones acquièrent une place de partenaires dans le nouveau dispositif patrimonial et la valeur relationnelle des artefacts devient aussi importante que leur matérialité. / This thesis aims to understand how Colombia's pre-Hispanic heritage becomes a recognition issue for indigenous peoples, twenty years after the creation of a multicultural and neoliberal constitution. Inspired by the works of L. Boltanski and E. Claverie, the study of three “affairs” makes it possible to understand how new ethnic claims transform a heritage “dispositif” (Foucault, 1977) that seemed immutable for more than half a century. The analysis is based on a multi-sited field work (Marcus, 1995). It explores heritage-scapes (Appadurai, 2001), and indigenous-scapes of the "world system" by linking them to three sites where national archaeological parks are located within or bordering indigenous territories (Teyuna-Ciudad Perdida, San Agustín and Tierradentro). In retracing the social and cultural biography of the vestiges (Appadurai and Kopytoff, 1986), we explain how the heritage “dispositif”, introduced at the beginning of the twentieth century, gave rise to a rhetorical and aesthetic valorization of the country's pre-Hispanic roots, but in no way to the recognition of contemporary indigenous peoples. In the late 2000s, indigenous leaders, who were left out of the history and heritage management of parks, intend to transform the “truth regime” and “heritage regime” they consider unfair. The challenge is to legitimize their appropriation of the sites in order to justify their requests for identity and territorial recognition. Indigenous rights, UNESCO's principles on cultural diversity and intangible heritage, decolonial thinking and fears aroused by tourism are all resources used to justify their expectations. In those “affairs”, different systems of legitimacy clash during “tests of justification” (Boltanski, Thevenot, 1991) and “tests of strength”. This process reinforces ethnic boundaries through a heritage othering effect, and changes the heritage regime: artifacts become the supports of new ethnic, ritual and sacred practices, indigenous peoples acquire a place of partners in the new heritage “dispositif”, and the relational value of vestiges becomes as important as their materiality.

Cette thèse de doctorat a pour l’objet l’approche ethnomusicologique de deux expressions afro-descendantes du Maranhão (Brésil) : le tambor de crioula et le tambor de mina, réalisées en l’honneur de São Benedito et des voduns, orixás et encantados. L’analyse du matériau musical et chorégraphique servira de base à la mise en lumière des relations entretenues par ces deux rituels avec les problématiques de la construction des identités (créolisation), de l’élaboration d’un patrimoine musical national (programme brésilien du patrimoine immatériel) et de mémoire des esclavages (réappropriation de l’histoire et de la mémoire, liberté de pratiquer des rituels autrefois interdits et stigmatisés). Le tambor de crioula et le tambor de mina, expressions pluri-identitaires et polysémiques, puisant dans un héritage africain bantou et mina jeje-nagô, permettent de canaliser les identifications et servent de référents culturels et imaginaires. Cependant, le processus de patrimonialisation va induire des phénomènes de transformation : perte du sens symbolique lors de la pratique hors-rituel, raccourcissement de la durée des moments musico-chorégraphiques, abandon de l’improvisation, uniformisation des tenues vestimentaires et des esthétiques (miroir de l’identité), remise en question de la transmission maître/disciple par le programme de patrimonialisation. Face à ces transformations, les acteurs sociaux apportent dynamisme, créativité et renouveau dans les répertoires musicaux, vocaux et chorégraphiques, instituant la personnalité, l’individualité, son expression et son développement, au centre des rituels. / This Ph. D. thesis has for the object the ethnomusicologic approach of two afro-descendant expressions of the Maranhão (Brazil): tambor de crioula and tambor de mina, realized in honour of São Benedito and voduns, orixás and encantados. The analysis of the musical and choreographic material will be of use as basis to the enlightening of the relations maintained by these two rites with the problems of the construction of the identities (creolisation), the elaboration of a national musical heritage (Brazilian program of the intangible heritage) and of memory of the slaveries (reappropriation of the history and the memory, the liberation of rites formerly forbidden and stigmatized in the past). tambor de crioula and tambor de mina, pluri-identical and polysemous expressions, drawing from an African Bantu and mina jeje-Nagô inheritance, canalizing the identifications and serving as cultural and imaginary referent. However, the process of national intangible heritage is going to infer phenomena of transformation: loss of the symbolic sense and semiotic during the practice outside of the ritual practice, shortening of the duration of musico-choreographic moments, loss of the improvisation, standardization of esthetics (mirror of the identity), loss of the traditional transmission process master / follower. In front of these transformations, the social players bring dynamism, creativity and revival in the musical, vocal and choreographic directories, establishing the personality, the individuality, its expression and its development, in the center of the rites.

Cette thèse compare les processus de patrimonialisation dans des quartiers péricentraux de trois villes reconnues pour la qualité de leur patrimoine bâti et culturel : Bâle, Strasbourg et Valparaiso. En partant des paradigmes de la transaction sociale et de la régulation conjointe, la patrimonialisation est abordée comme un processus dynamique qui produit des conflits, des enjeux et des négociations dans un jeu d’acteurs multipolaire. Cette relation conflictuelle structure des coopérations entre trois niveaux d’expertises : officielle, savante et profane. Ces jeux d’acteurs donnent naissance à la communauté patrimoniale lorsque le rapport des forces entre la matérialité et l’immatérialité des biens patrimoniaux déclenche des conflits. La méthodologie comparative combine une analyse ethnographique qui est accompagnée d’entretiens avec des personnes-ressources, des questionnaires aux résidants et des données sociographiques quantitatives. / This PhD dissertation compares the patrimonialization process in the peri-central neighbourhoods of three heritage cities: Basel, Strasbourg and Valparaiso. Built on two paradigms, the social transaction and the joint regulation, patrimonialization is a dynamic process which produces conflicts, stakes and negotiations in a multipolar actors involvement. This conflicting relationship structures co-operations between three levels of expertises: official, scholar and popular. These actors’ interactions give birth to a patrimonial community whilst the force relationship between the materiality and the immateriality of the patrimonial properties trigger conflicts. The comparative methodology combines an ethnographical analysis including interviews with key resource persons, questionnaires among residents and socio-graphic quantitative data.

L’objectif de cette thèse est d’interroger la mise en œuvre locale des politiques du patrimoine urbain. Ce travail propose de dépasser une approche juridique des instruments d’action publique pour analyser leurs dimensions territoriales et appréhender leurs effets sur les centres-villes. Nous avons construit une approche comparée des modalités de l’institutionnalisation locale de l’action patrimoniale à partir de l’étude de trois villes du Val de Loire (Angers, Tours et Orléans) pour montrer le rôle des instruments dans la patrimonialisation des espaces urbains. Ce travail retrace l’instrumentation du patrimoine depuis le XIXe siècle jusqu’à aujourd’hui, avant de confronter les outils aux réalités locales. Les modalités de mise en œuvre des politiques patrimoniales ont été différentes dans les trois villes, tant dans leurs temporalités, effectivités et dimensions territoriales que dans le choix des outils. Il s’agit de comprendre en quoi les instruments sont une grille de lecture des enjeux de la patrimonialisation des centres anciens. Ce travail interroge les relations entre diffusion des politiques patrimoniales et instruments territorialisés. Il permet de saisir, dans sa complexité, les spécificités locales de la mise en œuvre de politiques patrimoniales / The aim of this thesis is to examine the implementation of local policies in the field of the protection of urban heritage. This work seeks to overcome a legalistic approach of the tools of public action, to analyze their territorial dimensions, and to understand their effects on city centers. We have constructed a comparative approach considering the different forms of local "institutionalization". We have used this comparative approach to examine what "players"“ did to enact heritage preservation regulations in three towns of the Loire Valley : Angers, Tours and Orleans. We have shown the role of the various tools in the process of heritage protection. This study analyzes these tools used to protect the heritage from the XIXth century to the present, and examines how the process confronts local realities. The forms of heritage policies implementation have been different in the three cities in their temporality, efficacy and territorial dimensions due to the choice of these tools. The objective of this study is to show how these tools are useful as keys to aid in understanding the stakes of patrimonialization of the old city centers. This study also examines the links between the expanding of heritage policies and the use of localized tools. In conclusion, it helps to grasp, in all its complexity, the local specificities of the implementation of heritage policies

Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-04-01T15:10:44Z No. of bitstreams: 1 Dissertação de Genivalda Cândido.pdf: 14101984 bytes, checksum: 6b41f506818bc712362ae23e0e58cf25 (MD5) / Approved for entry into archive by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2016-04-08T17:48:01Z (GMT) No. of bitstreams: 1 Dissertação de Genivalda Cândido.pdf: 14101984 bytes, checksum: 6b41f506818bc712362ae23e0e58cf25 (MD5) / Made available in DSpace on 2016-04-08T17:48:02Z (GMT). No. of bitstreams: 1 Dissertação de Genivalda Cândido.pdf: 14101984 bytes, checksum: 6b41f506818bc712362ae23e0e58cf25 (MD5) / FAPESB / A pesquisa intitulada de “Abordagens e discussões sobre o espaço museal, a patrimonialização e a comunicação cultural no estudo comparativo entre o museu e a sala de milagres do Santuário do Bomfim, Salvador, Bahia”, teve como objetivo realizar um breve panorama histórico a partir do período que abrange a chegada de Theodózio Rodrigues de Faria a Salvador, e o surgimento do Santuário do Bomfim, que transcorreu no século XVIII, especificamente nos anos de 1740 até 1770. Tendo como foco primeiro no contexto histórico, mudanças sociais, urbanas, econômico-social que corroboraram de certa forma para a construção da Basílica do Bomfim. Em Segundo momento procuramos tecer uma ligação aos itens que contribuíram para toda a discussão presente nos referidos ambientes, como a religiosidade, a estética, o espaço e a comunicação. Itens estes primordiais no desenvolvimento das análises realizadas. A pesquisa também objetivou analisar como as práticas ex-votivas, presentes nos dois espaços, se vinculou à cultura popular dos pagadores de promessa, inerentes as classes sociais que transitam livremente pela sala de milagres, e os objetos ex-votivos que são museografados no Museu dos Ex-votos, local onde não é permitido ao crente, a colocação de ex-votos. Assim, então, se fez necessário a interpretação e elucidação das novas dimensões e significados culturais da arte e da religiosidade popular, e a retratação do ex-voto como um documento integrante do patrimônio cultural do Santuário do Bomfim. The research titled "Approaches and discussions on the museum space, the patrimonial and cultural communication in a comparative study of museum or room of miracles in Bomfim Church in Salvador, Bahia", aimed to make a brief historical overview from the period covers the arrival of Theodózio Rodriguez de Faria from Salvador, and the emergence of the Sanctuary of Bomfim, which takes place in the eighteenth century, specifically the years between 1740 to 1770. With the first focus social, urban changes, the historical context, economic and social that corroborated in a way for the construction of Bomfim's Cathedral. Weaving a link to items that corroborate all this discussion in these environments, such as religion, aesthetics, space and communication. These primary items in the development of the analysis. A priori the project aimed to analyze how former votive practices, present in the Sanctuary of Bomfim, is linked to the popular culture of the promise of paying inherent social classes who freely move around the miracles of room, and the former votive objects that are museographic in Ex-votos of the Museum, which is not allowed, by the believer, the placement of exvotos. So, then, if the interpretation and elucidation of new dimensions and cultural meanings of art and popular religiosity was necessary, and the retraction of the ex-votos as an integral document of the cultural heritage of the Sanctuary of Bomfim.

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / A questão do patrimônio vem ganhando destaque nos últimos anos, sendo relacionada a temas e universos sociais variados e bastantes distintos. Este trabalho discute um dos aspectos mais recentes das políticas de patrimônio no Brasil, a política de inventário, registro e salvaguarda, instituída pelo Decreto 3.551. A tônica desta pesquisa foi refletir sobre a dinâmica do processo de transformação de determinadas expressões e práticas culturais em "bens patrimoniais", processo caracterizado aqui como a patrimonialização da cultura. O trabalho discute os impasses decorrentes da aplicação e operacionalização da política do patrimônio imaterial tendo como suporte o estudo do processo de inventário, registro e salvaguarda do jongo no Sudeste, realizado pelas equipes de pesquisa do Centro Nacional de Folclore e Cultura Popular CNFCP como parte do Projeto Celebrações e Saberes da Cultura Popular. / The issue of heritage has been gaining attention in recent years, related to diverse and quite distinct topics and social worlds. This paper discusses one of the most recent aspects of the heritage policies in Brazil, ie, the policy of inventory, registration and safeguard, established by Decree 3551, in 2000. The emphasis of this research was to reflect on the dynamics of the transformation of certain expressions and cultural practices in "patrimonial goods", a process characterized here as patrimonialization of culture. The work aims to discuss the impasse arising from the implementation and operationalization of the intangible heritage policy having as support the study of the inventory, registration and safeguard process of the jongo conducted by research teams of the National Center for Folklore and Popular Culture CNFCP, as part of Celebrations and Knowledge of Popular Culture Project.

Made available in DSpace on 2016-12-08T16:59:52Z (GMT). No. of bitstreams: 1 ElaineHistoria.pdf: 4986637 bytes, checksum: 9ca5447ff98ac0c8854331b963c8fd21 (MD5) Previous issue date: 2012-05-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work was built through the memories of people who lived during the 1950s, 1960s and 1970s in Guaramirim/SC and sought to highlight the religious experiences reported by these subjects. These religious experiences from the arrival of Father Mathias, a Catholic priest in the city are to be re-signified, since the power relations have become more consistent and clear, imposing a normalizing condition for the faithful of this denomination. The disclosures of memories dealing with religious experiences and their consequences in Guaramirim/SC appear in phrases translated and refracted, smiles, pauses and silences, but are accompanied by missings, estrangements, concordances and gaps. Neighborly relations, the spaces of sociability, religious obligations, prohibitions and community life were reported by subjects who sought to tell us about their readings and appropriations of the city, making it possible to identify the assignment of meanings to these readings and experiments. The intention to take the memory as a main agenda of the reflections presented here is also linked to a movement led by the desire to remember, this movement is closely related to one of our interviewees worked largely for the construction of an official version of the Guaramirim story, which necessarily involves the appreciation of Fr Mathias in this version. Thus, it was possible to identify a tension between the memories of the interviwees and the intention of memory that integrates the city's history to the history of Father Mathias. This movement shows this process in the patrimonialization of Father Mathias, and offers a version of a past priest which turns him into a vital subject to the organization of public life and growth of the city / O presente trabalho foi construído através das memórias de pessoas que viveram, durante as décadas de 1950, 1960 e 1970, em Guaramirim/SC, e procura colocar em evidência as experiências religiosas relatadas por esses sujeitos. Essas experiências religiosas, a partir da chegada de Pe. Mathias, pároco católico, na cidade, passam a ser ressignificadas, uma vez que as relações de poder se tornaram mais consistentes e evidentes, impondo uma condição normatizadora para os fiéis dessa denominação. As evidenciações das memórias que tratam das experiências religiosas e de seus desdobramentos em Guaramirim/SC aparecem traduzidas e refratadas em frases, sorrisos, pausas e silêncios, porém estão acompanhadas de saudosismos, estranhamentos, concordâncias e lacunas. As relações de vizinhança, os espaços de sociabilidades, as obrigações religiosas, as proibições e a vida em comunidade foram narradas por sujeitos que procuraram nos contar suas leituras e apropriações da cidade, tornando-se possível identificar a atribuição de sentidos e significados para essas leituras e experiências. A intenção de tomar a memória como pauta principal das reflexões presentes neste estudo está ligada também a um movimento provocado pelo desejo de lembrar, a esse movimento relaciona-se intimamente um de nossos entrevistados, que colaborou em grande medida para a construção de uma versão oficial da história de Guaramirim, que necessariamente passa pela valorização de Pe. Mathias nessa versão. Nesse sentido, foi possível identificar uma tensão entre as memórias dos entrevistados e a intenção de memória que integra a história da cidade à trajetória de Pe. Mathias. Esse movimento evidencia no presente o processo de patrimonialização de Pe. Mathias, e na medida em que oferta uma versão de um passado transforma o pároco em sujeito indispensável para a organização da vida pública e para o crescimento da cidade

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.