Museums and quality, from the concept of the museum that carries out functions to the museum that provides services

Quality management Self-evaluation of the organisation Citizens/customers satisfaction Impact on society evaluation Key performance evaluation Good practices comparison (Benchmarking) Continuous improvement In professional environments, when quality assessment of museums is discussed, one immediately thinks of the honourableness of the directors and curators, the erudition and specialisation of knowledge, the diversity of the gathered material and study of the collections, the collections conservation methods and environmental control, the regularity and notoriety of the exhibitions and artists, the building’s architecture and site, the recreation of environments, the museographic equipment design. We admit that the roles and attributes listed above can contribute to the definition of a specificity of museological good practice within a hierarchised functional perspective (the museum functions) and for the classification of museums according to a scale, validated between peers, based on “installed” appreciation criteria, enforced from above downwards, according to the “prestige” of the products and of those who conceive them, but that say nothing about the effective satisfaction of the citizen/customers and the real impact on society. There is a lack of evaluation instruments that would give us a return of all that the museum is and represents in contemporary society, focused on being and on the relation with the other, in detriment of the ostentatious possession and of the doing in order to meet one’s duties. But it is only possible to evaluate something by measurement and comparison, on the basis of well defined criteria, from a common grid, implicating all of the actors in the self-evaluation, in the definition of the aims to fulfil and in the obtaining of results.

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)

Societal development and the traditional museum: Applying New Museology to a different context

The Dapperstreet[1] ...Anything is a lot, when you expect so little Life keeps its wonders hidden To suddenly reveal them in a divine state. I thought about all t Soaking wet, one drizzly morning, Simply happy in the Dapperstreet. The Dapperstreet is part of a neighbourhood often referred to as “East”, situated in the eastern part of Amsterdam. It is a lively and vibrant multi-cultural part of the city. It has a daily market with food from around the world, but is also known worldwide because of the murder on Theo van Gogh, the Dutch film director who was killed there in 2001 because of his critical and provocative statements on the Islam. Thus it can be concluded that it is certainly a neighbourhood with its own problems but, as can be read in Bloem’s poem, a place to call home and long for. [1] Poem by J.C. Bloem, The Dapperstreet (Het Verlangen, 1921). Translation by Davida de Hond.

Museu da Abolição, “The Museum That We Want”

Museu da Abolição [Abolition Museum] was inaugurated in 1983 in the city of Recife, one of the largest cities of north-eastern Brazil, located in the state of Pernambuco. This state has a special place in the history of the country: it dates back to the colonization efforts, to the first interactions between Europeans and native peoples and the exploration of sugar cane production. Today, the region embodies not only Brazilian cultural wealth and diversity, but also the great social challenges of contemporary Brazil. The name of the museum is a reference to the Abolition of black slavery in Brazil at the end of the 19th century. A museum addressing abolition means more than addressing a historic fact. It means dealing with ideas on slavery, freedom, resistance, injustice. There are no museums isolated from society, whatever their social function. For a museum such as this one, which was created with the responsibility for a theme that echoes so strongly in the lives of men and women, the challenge of finding its place in the world has always been present.

Museum of the City of São Paulo: A new paradigm of City Museums in the Era of Megalopolises

The City is a tomography of the present, indicating to the future, strata of past times. Nowadays city growth averages one million people every week; while back in 1950 there were eighty six cities with more than one million inhabitants, today they are four hundred all over the world. However the most significant effect of the urban process is, doubtless, the explosion of megacities. It took one century for the urban population – around three point four billion inhabitants – to surpass the number of people in the country, but United Nations projections indicate that by 2025, urban population will reach 61% of the total. Creating a new city museum in São Paulo requires that, in a first analysis, one should consider as geographic area of study some fifteen hundred square kilometres corresponding to the patrimonial intervention area. That is the area of the Municipality, politically divided into ninety six districts where eleven million people live, while approximately twenty million people live in the metropolitan area

Give or take: thoughts on museum collections as working tools and their connection with human beings

This paper proposes a look at museums from the perspective of sociomuseology, an area of research and practice under development in countries such as Portugal, Brazil and Spain. Sociomuseology was born from the Latin new museology tradition and is closely connected with the International Movement for a New Museology (MINOM/ICOM). The Lusofona University in Lisbon offers MA and PhD programmes in Sociomuseology. The University supports a research centre in Sociomuseology and publishes the journals Cadernos de Sociomuseologia, in Portuguese, and Sociomuseology, in English (for more information see http://tercud.ulusofona.pt.). Sociomuseology concerns the study of the social role of museums and of the continuous changes in society that frame their trajectories. The practice of sociomuseologists is based on their work with the different dimensions of social and community development from ecomuseums to networking and other ways of organizing social action in the 21st century in which heritage plays a strategic role.

The community museum: a space for the exercise of communal power

This paper discusses two key elements in the field of museums: a summary of the concept of the community museum, on the one hand, and, on the other, a proposal as to how this concept is put into practice, especially in the early stages of the creation of the museum, when the social basis for the project is being established. We will discuss how the community museum combines and integrates complex processes aimed at strengthening the community as a collective subject, asserting its identity, improving its quality of life and building alliances between communities. In the second part, which has a methodological focus, we will discuss how the museum is born out of community aspirations to strengthen its identity and integrity, the initial process of consensus-building, the roles of different agents, both internal and external to the community, as well as some factors that foster or prevent community appropriation. To conclude we will emphasize the potential of community museum networks as a strategy to generate a broader field of action, in which communities can exercise greater autonomy, by collectively developing and appropriating projects of regional and even international scope.

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.

The Maré Museum: an integrated project of community development

The Maré Museum, founded on 8 May 2006, arose from the desire of the inhabitants of the community to have a place of memory, a place that is immersed in the past and looks to the future, a place that reflects on this community, on their conditions and identities and on their territorial and cultural diversity. The intention of the Maré Museum is to break with the tradition that the experiences to be recollected and the places of memory to be remembered are those elected by the official version, the "winner" version of the story that restricts the representations of history and memory of large portions of the population. The Maré Museum, as a pioneer initiative in the city scene, proposed to expand the museological concept, so that it is not restricted to intellectual social groups and cultural spaces that are not accessible to the general population. The museum has established recognition that the slum is a place of memory and so has initiated a museographic reading of the Mare community. ..

Representing traumatic pasts at the District Six Museum

Using this metaphoric framework as a starting point, I would like to focus on the characteristics of the District Six Museum which extend its work beyond being that of representation (of traumatic memory). Representation signifies in some ways distance and separation, a telling of a story depicted for others. The work of the Museum is more akin to what could broadly speaking be described as ‘engagement’. Although this is word is much over-used, it nonetheless indicates more closely an embodied practice which invites personal insertion, empathy and emplacement. It includes a whole range of sense-making practices by those closest to the Museum’s story – the dispossessed ex-residents – who participate in the memorialisation practices of the Museum in both harmonious and dissonant ways. The architectural metaphor of this seminar is key to this approach, indicating a practice which is constructed and layered, fixed yet changeable. It speaks to a spectrum of activities related to the imperatives to develop as well as conserve – elements which are central to the Museum’s work in relation to the process of return and restitution. To signify the unfinished business of representation, the permanent exhibition is called Digging Deeper, a framework which allows for an always further uncovering of facts, meanings and perspectives.

Efficiency and social inclusion: implications for the museum profession

In the late 1980s Stephen Weil (1990) raised the question of the extent to which museum work could be considered a profession, the extent to which it had been professionalized, and in what ways this professionalization was facilitated or impeded by the changing circumstances of museum work, its organizational and governance context and its already multiplying roles vis-à-vis public culture and society at large. Although Weil‘s thoughts were situated in the American museum context of the mid-1980s, many of his thoughts apply to contexts beyond the US, and some of the questions he raised about the potential for professionalising museum work still resonate with the current situation of museum work. This paper tries to pose and approach a host of questions that, whilst in the main echoing Stephen Weil‘s mid-1980s reflections, are reconfigured in light of some sweeping changes in the nature of museum work, its mode of governance and its governing norms and values.

Training for museums and the National Charter for museum professions in Italy: a new prospective for development

Traditionally Italian universities have trained researchers and professionals in conservation: archaeologists, art historians and architects. It is only with the reform of the universities, from 1999, that the teaching of museology and museography have also been expanded.Italian museums are for the most part public museums, depending on local bodies or the national ministry; they lack autonomy and do not possess specific professional figures. The task of conservation has predominated over the other roles of museums, but with the reform of the conservation law in 2004 the definition of „museum‟ has been introduced in Italy as well, and regulations regarding the development of heritage have been issued; in addition the Regions have also taken on a more active role for museums belonging to local bodies and for the development of their territory.Museum professions are not officially recognised, but the museum community, through the various associations and ICOM Italia, has put together a document to act as a general reference, the National Charter of Museum Professions, which has been followed by the Manual of Museum Professions in Europe. Now there is a need to plan the content and outlines ofvocational training courses for museum professionals, together withthe universities, the regions and the museums themselves, alongwith the associations and ICOM – ICTOP, utilising the mostinnovative Master‟s courses which offer an interdisciplinaryapproach, a methodology which combines theory and practice, andan element of hands-on experimentation in museums, or withmuseums.

Museum Studies Borderlands: negotiating curriculum and competencies

Given ICTOP‘s work on revising the curriculum guide using the competencies approach (2000-2008), the author asks whether it is possible to reflect some of the issues and conceptual underpinnings that are at play in the discourse of museology/museum studies as a field of study and pedagogy when designing curriculum when taking the competencies approach. Until we address this question, ICTOP‘s work will have little relevance for the design of syllabi/curriculum by post-secondary institutions. This presentation lays out some of the professional issues underlying and the role for critical reflexive professionalism which can bridge theory and practice, competencies and epistemological knowledge and s how a way forward. Then it moves to address some of the territories where critical discussion is at work that would extend the curriculum discussions of ICTOP, while pointing to some developments that offer a museology of possibilities.

Response to Anwar Tlili‘s paper -Efficiency and social inclusion: implications for the museum profession

I have been asked to respond to Anwar Tlili‘s paper, and I propose to do this in four steps. I will follow Anwar‘s line of arguments closely. I will be dealing in turn withStep no. 1: Profession and ProfessionalizationStep no. 2: Social InclusionStep no. 3: ManagerialismStep no. 4: Museum Education and Training

The National Museum of Mongolia successful strategies and lessons learned

Enkhnaran will discuss issues for professional education raised by museums and tourism companies, which share similar objectives in the sense that each aim to provide their guests with quality information entertainment and a memorable experience. With limited budget capabilities, it is especially important for museums to co-operate with tourist companies in order to attract new and repeat visitors as well as generate important revenue.