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Este texto tiene como base una conferencia pronunciada en las XVI Jornadas Andaluzas de Etnología (Granada, 19-21 de Noviembre de 2007). ; Analizamos en este texto las concepciones legislativas e institucionales del patrimonio etnoantropológico en Galicia, y también algunas de sus políticas y prácticas institucionales, con énfasis para los procesos de politización del patrimonio etnoantropológico por parte de la administración autonómica Gallega (Xunta de Galicia). Pasamos revista a la conversión de la etnografía en "etnográfico", al papel que el "patrimonio etnográfico" presenta en la legislación patrimonial gallega en comparación con el patrimonio arqueológico, arquitectónico y artístico. A continuación, desmenuzamos algunas de las políticas y prácticas institucionales de la Xunta de Galicia en materia de patrimonio etnoantropológico. Nuestra observación se realiza desde tres ventanas: a) la Sección de Etnografía; b) las ayudas a la conservación y restauración de bienes patrimoniales etnográficos; c) algunas políticas de la Xunta de Galicia en materia de patrimonio etnográfico inmaterial. Ya en las conclusiones de nuestro trabajo, interpretamos como el campo del patrimonio cultural etnoantropológico sigue en Galicia una versión identitaria folclórica y folclorizante, frente a una visión socio-antropológica periférica. Después y haciendo un esfuerzo de síntesis intentamos explicar las razones de ello y sus significados, para finalmente proponer una nueva visión y mirada del patrimonio etnoantropológico gallego. ; We discuss in this text the legislative and institutional conceptions of ethnoanthropological heritage in Galicia, and some of its policies and institutional practices, with emphasis on the processes of ethno-anthropological heritage politicization by the Galician regional government (Xunta de Galicia). We reviewed the conversion of ethnography in 'ethnographic', the role that the "ethnographic heritage" features in the Galician heritage legislation compared with the archaeological, architectural and artistic. Then, we analyze the policies and institutional practices of the Galician ethnoanthropological heritage concerning. Our observation is made from three windows: a) Section of Ethnography, b) aid to the preservation and restoration of heritage ethnographic c) some policies of the Xunta de Galicia on intangible ethnographic heritage. Since the conclusions of our work, we interpret as in the field of ethno-anthropological heritage in Galicia there is a dominant folk version and folkloristic identity, compared to a socialanthropological vision. After making an effort and try to explain the reasons synthesis of this and their meanings, finally, we propose a new vision and a new look for Galician ethno-anthropological heritage. ; Fundação para a Ciência e a Tecnologia Pest-OE/SADG/UI4011/2011

Reseña crítica de un libro de la autoría de Germán Ignacio Ochoa Zuluaga sobre la cadena de valor turística y la distribución de beneficios del turismo en un contexto de la periferia colombiana. El trabajo de investigación base de esta publicación ha sido realizado en Leticia, zona fronteriza con Brasil y Perú.

This thesis is based on ethnography of the tourism system, its operation and meaning in a context of geopolitical periphery, specifically Guna Yala, an indigenous area independently of the Republic of Panama, which controls the development of their own tourism. The gunas of Guna Yala are readjusting to the new global map partly using tourism as a strategy diacritical your statement and indigenous ethnic difference. For several decades the gunas are undergoing a process of cultural change caused by turistification (intensification of tourism) and emigration to urban centers in a context of globalization social, cultural, political and economic which is to transform their cultural traditions. Currently living gunas major changes and are becoming "turistores" (tourism managers), adapting their space and time to the arrival of foreign visitors or "mergis" but trying to control, in a communal manner at all times, the tourism development and natural resources, cultural and political. Thus we can say that guna tourism is a special case of self-organization in tourism, so it becomes a tourism model to observe cultural diversity in anthropology and the social sciences. In our thesis we analyze: a) the role of tourism in the development of indigenous gunas b) their historical memories of tourism c) their systems of traditional hospitality and tourism; d) their cultures travel e) experiences and post- experiences of tourists f) the effects sociocultural, economic and environmental on the life of the gunas and tourists, and g) proposed and the imaginary future of tourism development in Guna Yala. Our research has been dominated by the anthropological approach of tourism and serves to think the meanings of the tourism system and the resulting change in the social agents that move in the field of so-called traditional indigenous cultures. The methodology has followed a strategy of mixed research (qualitative and quantitative) of the qualitative predominantly based on anthropological fieldwork and ethnographic reflexivity. This field work was initiated in 2003 in collaboration with the guna anthropologist Cebaldo de León (see www.inawinapi.com), conducting research stays in the ground for 2-3 months each year until 2010, so now this doctoral thesis is the culmination of this longitudinal field work. ; UNIVERSIDADE DE LA LAGUNA - CETRAD - CEDTUR

Caminhar é uma das atividades humanas mais democráticas e que não precisa de grande equipamento nem investimento. Caminhar é uma necessidade, ancorada no bipedismo humano, passou a ser hoje uma atividade humana de prazer, de ostentação de classe e de estatuto social. Nas últimas décadas tem aumentado profundamente a oferta e a procura de percursos pedestres para locais e visitantes, que caminham por múltiplos motivos, desde desportivos até culturais, turísticos, religiosos e espirituais.
Nos últimos anos, as autarquias da região de Trás-os-Montes e Alto Douro (TMAD) têm apostado na implementação de percursos pedestres nos seus territórios que assentam em dois eixos centrais: permitem a dinamização turística do território bem como constituem um mecanismo de desenvolvimento a nível local e regional através da criação, interpretação e ressignificação de caminhos tradicionais como roteiros pedestres. É esta a vocação territorial de TMAD? No nosso texto queremos avaliar essa vocação.
Perante os escassos estudos sobre os roteiros e itinerários pedestres existentes nesta região, este artigo tem por objetivo a apresentação de um inventário dos percursos pedestres existentes em Trásos-Montes e Alto Douro, através da sua identificação bem como da sua caraterização. Para além disso, pretendemos interpretar os significados e sentidos da criação e expansão destes percursos pedestres e esboçar alguns dos seus usos e funções.
Através da aplicação de uma metodologia documental e de investigação de terreno, identificamos os percursos pedestres divulgados nos sites das autarquias, pretendemos assim compreender a sua evolução e fazer uma análise interpretativa destes percursos e dos guias turísticos associados.
Os resultados obtidos demonstram que existe um total de 156 percursos pedestres em TMAD, divididos em Pequena Rota (PR) e Grande Rota (GR), indo ao encontro de discursos e valores contemporâneos ligados ao ambiente, à ecologia e à sustentabilidade.

  

 

This article presents a critical perspective on Galician ethnographic museums as a mechanism for the representation of cultural identities. It argues that the legislation pertaining to ethnographic museums can be seen, in part, as constituting a definition of identities. It also discusses
the models of and for the creation of museums known as ethnographic, the official recognition of this type of museum in Galicia, and the corresponding construction of a hegemonic image of Galician identities. Finally, the article considers the process of producing and consuming ideas about
Galician self-identity in ethnographic museums.

Introdução aos processos de politização e mercantilização do património cultural. De quando o património cultural se converte em mercadoria. Como entender o património cultural no quadro das relações de poder.

The Kunas of Panama are an ethnic group consisting of approximately 60,000 people who live in the comarca (an autonomous territory) of Kuna Yala (the Caribbean coast) and who enjoy political and territorial autonomy within the Republic of Panama. Traditionally, they made a living by fishing, farming and hunting, but over the last decades, tourism has appeared to be the opportunity of development. The Kunas are currently experiencing substantial changes and become turistores (travel agents). This research was led by the academics of CETRAD (The Centre of Transdisciplinary Studies for Development), a research center of UTAD (The University of Trás-os-Montes and Alto Douro), a public university in the interior north of Portugal. For the research's sake, we analyzed the role of tourism in the development of the indigenous Kuna communities, studying its impact on the society, culture, economy and environment. We adopted primarily an anthropological approach to tourism in our work, which served to view sustainable tourism as an alternative of tourism development. We carried out some work in the area of anthropology, in addition to a strenuous visual and documentary investigation. Our main contribution to the subject consists in a thorough study of diverse kinds of tourism and tourists present in Kuna Yala, including ethno-ecotourism, ethnic tourism, cruise tourism, yacht tourism, backpacker tourism, Kuna hotel tourism, community tourism, solidarity tourism and scientific tourism. One of the conclusions we reached concerns the importance of Kunas' self-management in tourism development and political control of their resources. ; National Geographic Society