Who am I? An identity crisis Identity in the new museologies and the role of the museum professional

Whilst the title of this essay suggests more than one “new museology”, it was rather a licence poétique to emphasize the two major theoretical movements that have evolved in the second half of the 20th Century[1]. As a result of the place(s)/contexts where they originated, and for clarity purposes, they have been labelled in this essay as the “Latin new museology” and the “Anglo-Saxon new museology”; however they both identify themselves by just the name of “New Museology”. Even though they both shared similar ideas on participation and inclusion, the language barriers were probably the cause for many ideas not to be fully shared by both groups. The “Latin New museology” was the outcome of a specific context that started in the 1960s (de Varine 1996); being a product of the “Second Museum Revolution”(1970s)[2], it provided new perceptions of heritage, such as “common heritage”. In 1972 ICOM organized the Santiago Round Table, which advocated for museums to engage with the communities they serve, assigning them a role of “problem solvers” within the community (Primo 1999:66). These ideas lead to the concept of the Integral Museum. The Quebec Declaration in 1984 declared that a museum’s aim should be community development and not only “the preservation of past civilisations’ material artefacts”, followed by the Oaxtepec Declaration that claimed for the relationship between territory-heritage-community to be indissoluble (Primo 1999: 69). Finally, in 1992, the Caracas Declaration argued for the museum to “take the responsibility as a social manager reflecting the community’s interests”(Primo 1999: 71). [1] There have been at least three different applications of the term ( Peter van Mensch cited in Mason: 23) [2] According to Santos Primo, this Second Museum Revolution was the result of the Santiago Round Table in Chile, 1972, and furthered by the 1st New Museology International Workshop (Quebec, 1984), Oaxtepec Meeting (Mexico, 1984) and the Caracas Meeting (Venezuela, 1992) (Santos Primo : 63-64)

Desire for memory, desire for museums: the experience of the Memory Hotspots

Considering the principles of the National Museum Policy, created in 2003, the Brazilian Museums Institute – Ibram supports and encourages the development of museum practices and processes aimed at rewriting the history of social groups which were deprived of the right to narrate and exhibit their memories and their heritage. As effective action, in 2008, the Department of Museums and Cultural Centres (Demu/Iphan) – which gave rise to Ibram in January 2009 – started the Memory Hotspots Programme, with the main goal of fostering wide popular participation in matters related to social memory and museums. The Memory Hotspots Programme was inspired in and directly influenced by the Ministry of Culture/MinC, which created the National Programme for Culture, Education and Citizenship (Living Culture). The purpose of this Programme is to contribute to make society conquer spaces, exchange experiences and develop initiatives that foster culture and citizenship, in a proactive manner. The partnership struck between civil society and the state power gave rise to Culture Hotspots, inspired in the anthropological “do-in” concept, idealized by the then Minster Gilberto Gil.

The construction of the museological object

"Exhibiting is or should be to work against ignorance, especially against the most refractory of all ignorance: the pre-conceived idea of stereo typed culture. To exhibit is to take a calculated risk of disorientation - in the etymological sense : ( to lose your bearings), disturbs the harmony, the evident , and the consensus, that constitutes the common place ( the banal). Needless to say however it is obvious that an exhibition that deliberately tries to scandalise will create an inverted perversion which results in an obscurantist pseudo-luxury - culture ... between demagogy and provocation, one has to find visual communication's subtle itinerary. Even though an intermediary route is not so stimulating : as Gaston Bachelard said "All the roads lead to Rome, except the roads of compromise."

Exhibition Memory / Memory of an Exhibition

What are and how are memories witten? Since classical antiquity that an understading of the phenomon of memory has been searched for. How do memories, images of another time, constitute themselves as representations? How do we make objects of the past became present? Writing about the memories of an exhibition becomes a challenge of creating a representation. Operating a narrative that adds being. We assume that we narrate a process of something missing by evoking what became present in it.

The construction of the museological object

Exhibiting is or should be to work against ignorance, especially against the most refractory of all ignorance: the pre-conceived idea of stereo typed culture. To exhibit is to take a calculated risk of disorientation - in the etymological sense: (to lose your bearings), disturbs the harmony, the evident , and the consensus, that constitutes the common place (the banal). Needless to say however it is obvious that an exhibition that deliberately tries to scandalise will create an inverted perversion which results in an obscurantist pseudo-luxury - culture ... between demagogy and provocation, one has to find visual communication's subtle itinerary. Even though an intermediary route is not so stimulating: as Gaston Bachelard said "All the roads lead to Rome, except the roads of compromise." It is becoming ever more evident that museums have undergone changes that are noticeable in numerous areas. As well as the traditional functions of collecting, conserving and exhibiting objects. museums have tried to become a means of communication, open and aware of the worries of modern society. In order to do this , it has started to utilise modern technology now available and lead by the hand of "marketing" and modern business management.

The Centre of Memories: work in progress. Case of the Michel Giacometti Labour Museum, Setúbal, Portugal

The work on Social Memory, focused on the biographic method and the paths of immaterial Heritage, are the fabric that we have chosen to substantiate the idea of museum. The social dimensions of memory, its construction and representation, are the thickness of the exhibition fabric. The specificity of museological work in contemporary times resembles a fine lace, a meticulous weaving of threads that flow from time, admirable lace, painstaking and complex, created with many needles, made up of hollow spots and stitches (of memories and things forgotten). Repetitions and symmetries are the pace that perpetuates it, the rhythmic grammar that gives it body. A fluid body, a single piece, circumstantial. It is always possible to create new patterns, new compositions, with the same threads. Accurately made, properly made, this lace of memories and things forgotten is always an extraordinary creation, a web of wonder that expands fantasy, generates value and feeds the endless reserve of the community’s knowledge, values and beliefs.