Catégorie : Actualité

Faced with a crisis of political representativity, a less and less sustainable development model and increasing social tensions, on 12 and 13 September 2013 in Marseille, for the Marseille Forum a broad panel including local elected representatives, The Council of Europe, civil society actors, artists and ordinary citizens will state the role they want to play in cultural heritage for an improvement of their living environment, a solidarity economy, a strengthened social dialogue and participatory democracy. This role attributed to cultural heritage in Europe is the result of 30 years of work by the Council of Europe on "the value of cultural heritage for society" which was translated into 2005 by the adoption of a framework convention, the so-called Faro convention. This Faro Convention has begun to emerge from anonymity since Italy signed it in March 2013. However, the symposiums and articles that address it in Europe show that it is still difficult to interpret. The central place it reserves for the citizens, alone or in common, is put forward without clarifying its stakes. Is this a new category of heritage, a "citizen heritage" close to the small heritage or intangible heritage? A new Convention on intangible heritage in line with that of UNESCO? Is it advocating better consideration of "priority" audiences in heritage management? The Marseille Forum will allow the Council of Europe to revert to this framework Convention, to promote it in Europe and to update its stakes. This Forum is the first in a series of "Faro rides" that the Council of Europe programme to promote this framework Convention and create the conditions for monitoring its implementation. It will focus on the social value of the heritage for society. The back port of Marseille is poor in protected heritage whether it is listed or classified as small heritage, intangible heritage, landscape, archive,…. Just as it is in Europe one of the main foci of heritage citizen initiatives that mobilize elected representatives, entrepreneurs, artists, scientists, associations and simple inhabitants. The back port of Marseilles exceeds the administrative limits of the boroughs of Marseille concerned to extend over several neighbouring communes. It is rich in stories related to migratory fluxes and Ebb, to the evolution of the port, to industrial development, to the former bastide of the Marseille bourgeoisie,…. Its inhabitants carry these stories all like the local scholars and the scientists who are interested in them. However, the sum of the narratives does not make a collective narrative. This absence of a collective narrative favours the feeling of abandonment, exclusion and social segregation for the inhabitants: Newcomers versus inhabitants of cities versus village nuclei versus new companies. For the decision makers who are in charge of the future of these neighbourhoods, the absence of collective narrative peculiar to those who live there participates in making them "invisible": they build in the desert. This abandonment coupled with ignorance generates violence which translates into the degradation of living together and the defiance of politics and the institution. Paradoxically, the defence of the living environment has become a pretext to begin the collective narrative. Where there are declared or latent tensions linked to the living environment, there are established groups: friendly tenants, neighbourhood associations, groupings of companies, collectives of inhabitants and elected representatives… Narration of the collective narrative begins with that of the narratives linked to these tensions. This work of collective narration began as early as 1995 thanks to the establishment of a European experimental mission of integrated heritage between the city of Marseille and the Council of Europe. A "Heritage public service" was experienced through the provision of a heritage curator's position to write their collective narrative with them. This process of continuous writing reveals the sources of tensions: popular knowledge against scientific knowledge, economic use against living environment, national narrative against minority narratives, etc. The Faro convention allows us to give a framework for common regulation of its tensions. It makes the capacity developed in Europe to manage its own conflicts its common heritage, that of all Europeans: it is democracy, the rule of law and human rights. This common heritage becomes the method of managing the tensions linked to the construction of the collective narrative: democratically and in the general interest. There is no longer a descending arbitration on what is patrimonial or not but of the conciliation and reconciliation processes around a societal project, of a "living together". The "Social Value" – Living together – heritage is recognized as one of the values of heritage in the same way its aesthetic, scientific, symbolic, economic value, etc. The Faro framework Convention became in these quarters the common framework that Allows political action. The mayors of the 2nd, 7me and 8th sectors of Marseille and of the trolls signed their adherence to the principles set out in the Faro Convention. Its local elected representatives and citizens gathered in "heritage communities" have collectively adhered to the principles of the Convention to develop a common framework and perspective and to make a collective narrative.  This continuous writing process slowly weaves links and contributes to community. These heritage communities, making a collective narrative, produce citizenship. The construction of the collective narrative confronts the narratives, interviews and agencies: it allows an understanding of the environment in which people live. Representations, positions and modes of action evolve at the same time as the collective narrative is built. It allows the passage from the mode of the singular denunciation to the collective action. Everyone is a bearer of knowledge and know-how, a social recognition in neighbourhoods where it no longer exists through work for lack of jobs. This heritage process thus contributes to "making society". It contributes to a re-appropriation of the common good and develops the collective imaginary, prior to political action. The collective narrative acquires a heritage dimension that makes it legitimate and shared. Of the particular case, the issue becomes a society. The heritage process provides access to symbolic resources and collective identity that make political action possible. The heritage community becomes a visible, legitimate and resourceful interlocutor, allowing it to exist and act. In the long run, these heritage processes are proving to be powerful levers of transformation: they contribute to modify the urban planning plans as in the case of the cascade of Aygalades, to obtain legal protection as in the case of the soap of Marseille, to To recognize new heritages and have enabled the development of projects of the European capital of culture such as the GR2013, culture pilots and Hotel du Nord. To return to the Faro Convention, in all these processes, the narrative precedes the Heritage object. Heritage remains a pretext or a possible result of a heritage process but not its purpose. The heritage object can symbolize these collective narratives like other forms such as Urban Stroll, a publication (accounts of hospitality), artistic intervention or prevention action (the workshops of urban revelations), etc in this sense, it does is not to add a new category of heritage, to recommend a better consideration of the public or to contribute to better protection of the intangible heritage. The Faro Convention focuses on heritage as a process for "making society". It considers that each citizen holds a share of the collective narrative which deserves to be taken into account in order to live together better; The writing of the collective narrative – making a society – is done at the level of citizens (heritage community/principles of subsidiarity), "in the context of public action", guaranteeing the modalities for writing this narrative (Faro Convention/principle of substitution). Prosper Wanner, August 2013

• Link to the Forum: http://hoteldunord.coop/balade-de-faro/forum-de-marseille/
• Link to the Italian version of the article: Http://www.unfaropervenezia.eu/191-perche-andiamo-ad-un-forum-sul-valore-sociale-del-patrimonio-a-marsiglia

The Marseille Forum on the social value of heritage for society will take place on 12 and 13 September 2013. The opportunity to make history: accumulate 19 years of facts and their interpretation. Reconstruct the collective process that unfolds until the walks that will be shared with the members of the Forum. No, like a scream! This evidence is a counter-sense! For thus escaping the heart of the process, the work of all and all our precursors. Would escape the theoretical base that we are tracking in this return of walks. So I have to tell you a story so that you don’t have to go to 19 years of facts set out in the pretend historical but at a secret staircase, access to the implicit foundations that make us work. Here is a narrative for an implicit description of the Faro process for 15 years in the neighborhoods behind the port. An invitation to the discussions that will open on September 13th when the four walks return.

She had arrived from Germany the day before. He was in Marseille for several weeks already. He had just made a great discovery, reversing the meaning of the city, reversing the academic certainties capable of defining time. She calls it a « gaps », a flaw in time and tells him about a ghost escaped there. He had just found the Rue de Lyon, in the suburbs, in a part of the city where we only go to exhaust his life at work. In describing, for his diary, the sensation of reversal that the body feels then, he understood that it was the perfect figure, the urban form of his « thesis on the Philosophy of history » that he was completing. The rue de Lyon embodied its most extreme abstract intuition; Lyon Street became the modern icon of the 20th century, just before the great unspeakable catastrophe, totalitarianism, wars and the ultimate rebound of the European civil war. He had both the intuition of this collective catastrophe and that of his own life, of that which only had to do with him. He knew it now, he had understood it here, in Marseille, city of time and not of space. He lived the conjunction between a moment of present and a moment of past, he had returned time by going up the street of Lyon. -End of language-he knew that his initial intuition was right but he could not incorporate this discovery, then, without a word, he took it by the hand and took him to walk on the road to Lyon, in his steps, so that she understands, that she crosses her vision ful Gurante. He had become a no-speaker.

On the rue de Lyon, they walked at length, she began to glimpse this suffocating fault of our collective life. Our disaster. She followed him, she put her steps in the unfolding of her thought. And the street of a sudden took it, she recited the text written by him a few years before: « The farther we get away from the center and the more the atmosphere becomes political. It’s the docks ‘ turn, basins, warehouses, cantonments of poverty, the scattered asylums of misery (…) This fight is nowhere as ruthless as between Marseille and the Provençal landscape (…) The long street of Lyon is the mine that Marseille Dig into the landscape to make it fly in splinters… « 

So she knew that the intuition was right, that her meteoric invention should take shape as soon as possible, that the days were counted. They sat in a workers ‘ bistro at the St. Louis level. They had already advanced well in the urban undermining, they had dissolved there. They sat in fear and trembling. They got to work. He pulled out of his pocket an early manuscript, they remained bent over the 17 paragraphs of his « thesis on the Philosophy of History ».

A woman had been watching them for a while. A vast hospital woman as only toil knows how to make them. The women from here learned divination in the hill and this one guessed something. When they came in, she wondered what the bohemian foreigners were doing here, these « bobos » would say today. The man was shaking and she was making a huge effort to support him. Like Pierre and Marie Curie, she said to herself. She had seen this in the party newspaper that was hanging over a coffee table. She watched them work, that is, suffer a lot with words like them and she suffered on the surrounding production lines.

She approached when she understood that their efforts were defeated by the enormity of the thought disaster they measured in its fullness.

So she approached them, she allowed herself and told them, without knowing how, not to stop their walk, that she wanted to keep the paper they were working on. That the Proletarians had no history or heritage, they were only made to produce children who would also be workers. That this paper, it was a foundation stone for here. That they could pass it on by living it, telling it. That one day others would understand it, the incorporate.

And they gave him without knowing why, they gave him, finding in this gesture the force necessary to finish it.

She left for New York with the text two days later and left him to die by himself on the Spanish border. In New York, the text was somewhat revamped, slightly watered down; Humans are weakened in 1940. It remains its version of Fire somewhere on the street of Lyon, in the hospitality of the time « taken in rubs » which makes the heritage a prospective process as well as retrospective. In a nutshell the story of the environment.

This almost fiction is based on a real little known fact: it is in Marseille that Walter Benjamin meets his almost cousin Hannah Arendt in the summer of 1940. He handed her his manuscript of « thesis on the Philosophy of history » so that she would give it to Adorno then refugee in New York. And she the vast hospitable woman, it is Faro that allows its appearance and now its existence. It is we here who incorporate the version of Fire remained rue de Lyon. It is through fiction that the Faro collective process undertaken since 1995 in the complexity of the neighbourhoods along the Rue de Lyon is transmitted. I might as well have projected you to the character of Louis Massignon arrived in Marseille on August 2, 1930. It’s also full summer. It is the annual meeting of the « social weeks of France », the SSF created in 1904. The SSF should have been held in Algiers and Marseille is a substitute Algiers. 1930, centenary of colonial Algeria, impossible to live there a meeting entitled: The social problem in the colonies. Louis Massignon, Islamologist, professor at the Collège de France, returned from Algiers, sent for investigation. He made the closing conference of SSF on August 3, 1930. He then left for Paris and began his teaching at Aubervilliers: He joined the urgency of the « social teams » that had just been created and provided education for North African workers in France. I can incorporate her word into the neighborhoods, she is born from their transnational experience. It is important to project itself upside down in international industrialism, in the intuition of never again, in the memory of institutional facts since 1994, in almost 20 years of construction as slow as Europe; This is the genesis of the Faro process. Christine Breton, August 2013

Lundi 2 septembre au matin, participez à la 9me marche dans les récits à Arenc : l’impossible embouchure et Marseille terre d’accueil de l’association Ancrages avec Christine Breton, conservateur honoraire du patrimoine.

Cette balade créée à partir du récit d’hospitalité d’Hôtel du Nord : Le livre d’un Ruisseau, revu et augmenté, en collaboration avec les archives départementales.

Samedi 31 août au matin, venez au départ de l’Estaque participer à une Balade en mer en barquettes traditionnelles vers le port de Saumaty avec l’association Boud’mer.

Le tarif est de 26 euros par personne. La réservation est obligatoire : 6 euros frais de réservation en ligne et une participation de 20 euros payée sur place et comprenant l’adhésion des personnes embarquées à l’association Boud’mer.

Lundi 1er juillet au matin, partez à la recherche du poème épique avec Christine Breton, conservateur honoraire du patrimoine, à l’occasion de la 7me marche dans les récits d’hospitalité d’Hôtel du Nord.

Vous abordoez le 5ème récits d’hospitalitéédité par Martine Derain : Portes sublimes et jardins poèmes. Il est consacré aux poètes des quartiers nord et à la disparition de l’un d’eux, Pierre de Saint Louis. C’était au 17ème siècle.