A first insight on the biodegradation of limestone - the case of the World Heritage Convent of Christ

The present study is a multidisciplinary approach applied to architectural stone materials of the Convent of Christ in Tomar (Portugal) in order to understand and mitigate the active decay processes. The structure and appearance of the stonework from the Convent of Christ are strongly affected by stains, biofilms and structural degradation. To investigate these phenomena, a multianalytical approach comprising X-ray microdiffraction, scanning electron microscopy, microRaman and microinfrared spectroscopy was applied to the examination of altered outdoor stone areas being detected calcium oxalates, carotenoids and microbial proliferation. The presence of these alteration products seems to be correlated with the microbial activity of bacteria, microalgae, cyanobacteria and filamentous fungi. This work showed that the application of complementary methodologies is an efficient strategy to characterise the stone decay, and constitute a starting point for successful conservation intervention plans that are urgent to ensure the preservation and safeguard of this emblematic monument.

Expenditure pattern analysis of cultural tourists at World Heritage Sites: an empirical evidence based on CHAID analysis

Nowadays, World Heritage Sites (WHS) have been facing new challenges, partially due to a different tourism consumption patterns. As it is highlighted in a considerable amount of studies, visits to these sites are almost justified by this prestigious classification and motivations are closely associated with their cultural aspects and quality of the overall environment (among others, Marujo et al, 2012). However, a diversity of tourists’ profiles have been underlined in the literature. Starting from the results obtained in a previous study about cultural tourists’ profile, conducted during the year 2009 in the city of Évora, Portugal, it is our intend to compare the results with a recent survey applied to the visitors of the same city. Recognition of Évora by UNESCO in 1986 as “World Heritage” has fostered not only the preservation of heritage but also the tourist promotion of the town. This study compares and examined tourists’ profile, regarding from the tourists’ expenditure patterns in Évora. A total of 450 surveys were distributed in 2009, and recently, in 2015, the same numbers of surveys were collected. Chi-squared Automatic Interaction Detection (CHAID) was applied to model consumer patterns of domestic and international visitors, based on socio demographic, trip characteristics, length of stay and the degree of satisfaction of pull factors. CHAID allowed find a population classification in groups that able to describe the dependent variable, average daily tourist expenditure. Results revealed different patterns of daily average expenditure amongst the years, 2009 and 2015, even if primarily results not revealed significant variations in socio-demographic and trip characteristics among the visitors’ core profile. Local authorities should be aware of this changing expensive behavior of cultural visitors and should formulate strategies accordingly. Policy and managerial recommendations are discussed.

Expenditure pattern analysis of cultural tourists at World Heritage Sites: empirical evidence based on CHAID analysis

This study investigates tourists’ expenditure patterns in the city of Évora, a world heritage site (WHS) classified by UNESCO. The use of chi-squared automatic interaction detection (CHAID) was chosen, allowing the identification of distinct segments based on expenditure patterns. Visitors’ expenditure patterns have proven to be a pertinent element for a broader understanding of visitors’ behaviour at cultural destinations. Visitors’ expenditure patterns were revealed to be increasing within years studied.

Linking heritage: Yenya Punhi Festival a path to reinforce identity. The Katmandu experience

In today’s world heritage worldwide are at the risk not only because of natural process of decay and destruction but also by social change like urbanization, globalization and homogenization of cultures. With these emerging problems, the heritage conservation discourse also has reached to a new dimension including broader range of concepts like tangible heritage, intangible heritage, community participation, indigenous knowledge and many more. Even with the changing scenario in the international context about the heritage conservation, Nepal’s heritage conservation still focus on monuments, sites and buildings. In add to that the conservation practices are still top-down approach and community involvements are limited only in plans. While numerous intangible heritages like masking dances chariot processions, festivals and rituals, which form an integral part of the daily social life of people are still being continued and managed by the community and its people, without with out serious attention form the government. In Kathmandu Valley these heritages has been maintained with the traditional social association of people known as “Guthi” which has been continuing since 5th Century. Most of the tangible and intangible heritages have survived for centuries because of this unique association of people. Among the numerous festivals of the Kathmandu Valley, the festival Yenya Punhi was chosen as a case for this study, which is also a major festival of Kathmandu. This festival is the perfect example for the study as its celebrated in the city that is the most urbanized city of Nepal with the challenges of the every modern city like social changes and urbanization. Despite modern challenges Guthi still plays a major role in the heritage conservation in Kathmandu Valley. Now there are some interventions of the various formal institutions. So this study will be focusing on the management, continuity and problems of the festival along with Nepal’s position in terms of intangible heritage conservation. The problem of Kathmandu and Yenya Punhi festival is the problem of every country in the similar situation so with this case study it can be a good example for finding solutions of the similar problem not only the other festivals within Nepal but also elsewhere in the world; Resumo: Conexão de Património: Festival Yenya Punhi um caminho de fortalecimento de identidade: A experiência de Catmandu Nos dias de hoje, os patrimónios mundiais encontram-se em risco, não só devido ao processo natural de degradação e destruição, mas também pelas mudanças sociais, tais como a urbanização, globalização e homogeneização de culturas. Com o emergir destes problemas, o discurso de conservação de Património atingiu também uma nova dimensão, incluíndo uma área mais abrangente de conceitos, como por exemplo, património material, património imaterial, participação da comunidade, conhecimento indígena, entre outros. Mesmo com este cenário de mudança no contexto mundial de conservação do património, a preservação do património do Nepal continua a focar-se em monumentos, sítios e edíficios. A acrescentar a isso, as práticas de conservação ainda têm uma abordagem descendente e os envolvimentos da comunidade são limitados por planificações. Enquanto que os numerosos patrimónios imateriais como danças com máscaras, procissões, festivais e rituais, os quais formam uma parte integral da vida diária social das pessoas que as continuam e as gerem em comunidade, sem uma atenção séria por parte do governo. No Vale de Catmandu, este património tem sido mantido pela associação tradicional de pessoas conhecidas como ''Guthi'' desde o século V. A maior parte destes patrimónios materiais e imateriais tem sobrevivido durante séculos graças a esta associação única de pessoas. Entre os numerosos festivais do Vale de Catmandu, o festival Yenya Puhni foi escolhido para este estudo, pois é também um grande festival em Catmandu. Este festival é o exemplo perfeito para este estudo, pois é celebrado na cidade mais urbanizada do Nepal, com os desafios das cidades modernas tais como mudanças sociais e urbanização. Apesar dos desafios da modernização, os ''Guthi'' ainda desempenham um papel importante na preservação do património do Vale de Catmandu. Agora, existem algumas intervenções de várias instituições formais Então, este estudo irá focar-se na gestão, continuidade e problemas do festival, juntamente com a posição do Nepal em termos de conservação de património imaterial. O problema de Catmandu e do festival Yenya Punhi é o problema de todos os países em situação semelhante então, este estudo pode ser um bom exemplo para encontrar soluções de problemas parecidos, não só em outros festivais no Nepal mas também para qualquer parte do mundo.

Convento de S. José da Esperança - Évora: proposta de valorização histórico-arquitectónica

A presente dissertação de mestrado visa a apresentação de uma proposta de valorização para o espaço edificado do Convento de S. José da Esperança, da cidade de Évora. Procurámos traçar a história do Convento de S. José ao longo de um período de cerca de 200 anos, apresentando ainda as várias funções do imóvel, desde a sua extinção até à atualidade. Abordámos a questão da instalação física do cenóbio, relacionando-a com as razões da escolha da Ordem Carmelita Descalça. Contextualizámos este especto com as origens da Ordem do Carmo, a reforma desta Ordem, originando o nascimento da Ordem Carmelita Descalça, e a sua entrada em Portugal. Sublinhámos a importância das fundadoras e o seu legado testamentário para a subsistência desta instituição religiosa e como essa subsistência conheceu vicissitudes e contrariedades várias ao longo da vida da comunidade. Procurámos depois entender o espaço conventual edificado, pelo que procedemos a uma análise histórico-arquitetónica do conjunto conventual, nomeadamente a ampliação dos espaços, e depois da extinção e da mudança de propriedade, a adaptação a novas funções e as necessárias intervenções nele ocorridas. Por fim, atendendo à história do Convento, à riqueza patrimonial que ele representa tanto para a sociedade em geral como para os Eborenses em particular, atendendo à sua inserção no Centro Histórico de Évora - CHE, com a classificação de Património Mundial atribuída pela UNESCO em 1986, e atendendo ao vasto quadro legislativo nacional e internacional relativo à proteção e valorização do património cultural, apresentámos a nossa proposta de valorização do Conjunto Conventual, que nos parece, em conformidade com o exposto, a mais apropriada àquele espaço. ABSTRACT: This master's thesis aims to propose a recovery area for the valorization of the building space of Convento de S. José da Esperança, in Évora. We traced the history of the Convent of S. José over a period of about 200 years, by exploring the various functions of the building, since its extinction as religious community until now. We addressed the question of the physical installation the life of the religious community, linking it with the reasons for the choice of the Ordem Carmelita Descalça's to settle there. This aspect was then contextualized with the origins of the Ordem do Carmo, the reform of the Order, resulting in the birth of the Ordem Carmelita Descalça, and its entry into Portugal. We emphasized the importance of the founders and their legacy to the livelihood of the subsistence of this religious institution. Along the history the Ordem experienced several setbacks and problems over the life of the community. Our study led to an understanding of the conventual space as a physical building. For that we undertook an historical and architectonical analysis of the conventual set, namely the enlargement of spaces, and after the extinction and the property change, the adaptation to new functions and the necessary interventions that it suffered. We presented our proposal of historical and architectonical valorization of the convent, taking into account the history of the Convent, as a rich heritage, not only for the city of Évora, but also to the country, as a whole. We took into account the fact that the convent is inside the historical centre of Évora (World Heritage City- UNESCO- since 1986), and it must comply to national and international legislative framework for the protection and enhancement of cultural heritage. Our proposal of recovery of the conventual set is, in line with the above, the most appropriate to that space.

TURISMO E AUTENTICIDADE EM CIDADES PATRIMÓNIO MUNDIAL: O GRAU DE SATISFAÇÃO DO TURISTA CULTURAL NA CIDADE DE ÉVORA (PORTUGAL)

As Cidades Património Mundial são um elemento fundamental para a captação de turistas e visitantes. O estatuto de ‘Património Mundial’ faz com que estas cidades, com a chancela da UNESCO, funcionem como uma distinção simbólica para atraírem turistas que procuram conhecer e experienciar uma cultura com autenticidade e a história de um outro povo. A cidade de Évora foi classificada, em 1986, pela UNESCO como Património Mundial devido, especialmente, ao seu centro histórico que contempla características arquitetónicas singulares. O turista cultural apresenta diferentes motivações que podem estar associadas a questões sociais, pessoais e educativas. São as motivações do turista cultural ligadas aos atributos culturais do destino que contribuem para o seu grau de satisfação. Compreender o processo da satisfação do turista cultural em cidades património mundial é fundamental para o futuro de um destino turístico. O presente artigo pretende identificar o grau de satisfação global do turista e/ou visitante na cidade de Évora.

Valuing landscape identity of local inhabitants through a tourism discourse

Landscape, people and identity Landscape is about the interaction of a place or an area with people, which is reflected in the material interaction of people creating or shaping the landscape as well as in their mental perception, valuation and symbolic meaning of that landscape (Cosgrove 1998). This mutual and dynamic interaction forms the fundamental principle of the concept of landscape identity. Landscape identity has been described in scientific literature as a concept to bridge the physical, social and cultural aspects of landscapes. Also policy documents related with landscape and heritage (for example the UNESCO World Heritage Convention, the European Landscape Convention, the Faro Convention) are mentioning identity and landscape as key concepts. In those examples, landscape identity can refer to either the landscape itself - its features that makes the landscape unique (thus the landscape character), or to the social and personal construction. However, there is an interdependency between those two perspectives that needs to be conceptualised. Landscape identity is therefore defined as the multiple ways and dynamic relation between landscape and people (Loupa Ramos et al 2016).