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Cet article propose d'aborder le patrimoine culturel comme un imaginaire ancré aux systèmes de sens et aux projections d'être et de place dans le monde de chaque société. Sur la base d'un travail de terrain ethnographique effectué dans une communauté indigène Saragura dans le sud de l'Équateur, il est évident que les imaginaires patrimoniaux fonctionnent comme des classificateurs institutionnels et des répartiteurs pour la marchandisation et la touristification de la culture. De même, ils montrent également comment le patrimoine culturel est resignifié et remis en question à partir de l'expérience de la population de Saragura. Cela ne signifie pas que les imaginaires patrimoniaux fonctionnent de manière antagoniste dans la vie quotidienne de la communauté et les régulations institutionnelles, mais que les gens utilisent stratégiquement différents imaginaires patrimoniaux pour se déplacer et interagir dans divers espaces politiques, économiques et culturels. Enfin, ils permettent également de situer le patrimoine culturel dans des matrices culturelles non occidentales et de montrer d'autres compréhensions, significations et relations basées sur leur identité et leurs revendications historiques. Pour cela, l'article abordera l'analyse du patrimoine culturel imaginaire et ses implications épistémiques-conceptuelles dans le cadre théorique, ce qui nous permettra de situer les réflexions des imaginaires du et sur le patrimoine culturel dans le travail ethnographique de la communauté indigène de Saraguro. Within the frame of the anthropology of imaginaries this article addresses heritage imaginaries and imaginaries of heritage grounded in the narratives of the past and history, systems of meaning, and projections of being and the place in the world of each society. It was carried out ethnographic fieldwork in a Saragura indigenous community in southern Ecuador that shows how heritage imaginaries operate on the one hand as classifications and institutional assignments for the commodification and touristification of culture. But also, how cultural heritage is resigned and questioned within the community context. It does not mean that heritage imaginaries function antagonistically between the daily life of the community and institutional designations of heritage, but rather that people strategically use different heritage imaginaries to move and interact in various political, economic, and cultural spaces. Finally, the imaginaries enable to place heritage in non-Western cultural matrices and how these unfold understandings, meanings and relationships with cultural heritage based on their identity and historical claims, and therefore enabling different heritage ethics while remaining critically cognizant of hegemonic discourses. This article stablish imaginaries as an epistemic-conceptual framework for cultural heritage and ground reflections on heritage imaginaries in the ethnographic fieldwork in the indigenous community of Saraguro. Este artículo propone abordar el patrimonio cultural como imaginario anclado a los sistemas de significado y proyecciones del ser y el lugar en el mundo de cada sociedad. A partir del trabajo de campo etnográfico realizado en una comunidad indígena saragura al sur del Ecuador, se evidencia cómo los imaginarios de patrimonio operan como clasificadores y asignadores institucionales para la mercantilización y turistificación de la cultura. Asimismo, también muestran cómo el patrimonio cultural es resignificado e interpelado desde la experiencia de población saragura. Esto no quiere decir que los imaginarios de patrimonio funcionen antagónicamente en la cotidianidad de la comunidad y la normatividad institucional, sino que las personas usan estratégicamente diferentes imaginarios de patrimonio para moverse e interactuar en diversos espacios políticos, económicos y culturales. Finalmente, también permiten situar el patrimonio cultural en matrices culturales no occidentales y desplegar otras compresiones, significados y relaciones a partir de sus reivindicaciones identitarias e históricas. Para ello, el articulo abordará en el marco teórico el análisis del patrimonio cultural imaginario y sus implicaciones epistémico-conceptuales, lo que nos permitirá situar las reflexiones de los imaginarios de y sobre patrimonio cultural en el trabajo etnográfico en la comunidad indígena de Saraguro. Este artigo se propõe a abordar o patrimônio cultural como um imaginário ancorado nos sistemas de significação e projeções de ser e lugar no mundo de cada sociedade. Com base no trabalho de campo etnográfico realizado em uma comunidade indígena Saragura no sul do Equador, fica evidente como os imaginários patrimoniais operam como classificadores e alocadores institucionais para a mercantilização e turistificação da cultura. Da mesma forma, também mostram como o patrimônio cultural é ressignificado e questionado a partir da vivência da população Saragura. Isso não significa que os imaginários patrimoniais funcionem de forma antagônica no cotidiano da comunidade e nas regulações institucionais, mas que as pessoas utilizam estrategicamente diferentes imaginários patrimoniais para se movimentar e interagir em diversos espaços políticos, econômicos e culturais. Por fim, também permitem situar o patrimônio cultural em matrizes culturais não ocidentais e expor outras compreensões, significados e relações a partir de sua identidade e reivindicações históricas. Para isso, o artigo abordará a análise do imaginário do patrimônio cultural e suas implicações epistêmico-conceituais dentro do referencial teórico, o que nos permitirá situar as reflexões dos imaginários do e sobre o patrimônio cultural no trabalho etnográfico na comunidade indígena de Saraguro. Aquest article proposa abordar el patrimoni cultural com a imaginari ancorat als sistemes de significat i projeccions de l'ésser i el lloc al món de cada societat. A partir del treball de camp etnogràfic realitzat en una comunitat indígena saragura al sud de l'Equador, s'evidencia com els imaginaris de patrimoni operen com a classificadors i assignadors institucionals per a la mercantilització i la turistificació de la cultura. També mostren com el patrimoni cultural és resignificat i interpel·lat des de l'experiència de població saragura. Això no vol dir que els imaginaris de patrimoni funcionin antagònicament a la quotidianitat de la comunitat i la normativitat institucional, sinó que les persones usen estratègicament diferents imaginaris de patrimoni per moure's i interactuar en diversos espais polítics, econòmics i culturals. Finalment, també permeten situar el patrimoni cultural a matrius culturals no occidentals i desplegar altres compressions, significats i relacions a partir de les seves reivindicacions identitàries i històriques. Per això, l'article abordarà en el marc teòric l'anàlisi del patrimoni cultural imaginari i les seves implicacions epistèmico-conceptuals, cosa que ens permetrà situar les reflexions dels imaginaris de i sobre patrimoni cultural en el treball etnogràfic a la comunitat indígena de Saraguro.

Este artículo parte de memorias etnográficas de investigación de campo en el Museo Afro Brasil, en São Paulo, 2017, para discutir aspectos bibliográficos del arte afrobrasileño y aspectos empíricos del lugar del habla. Se consideran brevemente las disputas narrativas que emergen del escenario en el que la noción de lugar del discurso se apodera del debate público, así como las posibles definiciones y marcos para la designación "arte afrobrasileño". Además de pensar quién está hablando a través del arte afrobrasileño en los museos, es interesante proponer una perspectiva independiente de las autodeclaraciones y de la pertenencia étnico-racial, considerando los museos como lugares potenciales de encuentro, conflicto, debate y construcción de la diversidad. Este artigo parte de memórias etnográficas da pesquisa de campo no Museu Afro Brasil, em São Paulo, 2017, para discutir aspectos bibliográficos sobre arte afro-brasileira e empíricos a respeito de lugar de fala. Disputas narrativas emergentes do cenário em que a noção de lugar de fala toma o debate público são pensadas brevemente, assim como definições possíveis e enquadramentos para a designação "arte afro-brasileira". Para além de pensar quem está falando através da arte afro-brasileira nos museus, interessa propor uma perspectiva independente de autodeclarações e pertencimento étnico-racial, tendo em vista museus como potenciais locais de encontros, conflitos, debates e construções da diversidade. Aquest article parteix de memòries etnogràfiques de recerca de camp al Museu Afro Brasil, a São Paulo, 2017, per discutir aspectes bibliogràfics de l'art afrobrasiler i aspectes empírics del lloc de la parla. Es plantegen breument les disputes narratives sorgides de l'escenari en què la noció de lloc de la parla ocupa el debat públic, així com les possibles definicions i marcs per a la denominació "art afrobrasiler". A més de pensar qui parla a través de l'art afrobrasiler als museus, és interessant proposar una perspectiva independent de les autodeclaracions i la pertinença ètnico-racial, considerant els museus com a espais potencials de trobada, conflictes, debats i construccions de diversitat. This paper initiates from ethnographic memoirs of the field research held in 2017 at Afro Brasil Museum, located in São Paulo, to discuss bibliographical aspects about Afro-Brazilian Art and empirical on standpoint theory. Narrative disputes that emerge from the public debate about standpoint are briefly approached, as well as possible definitions to the designation "Afro-Brazilian Art". Beyond considering who is talking through Afro Brazilian Art within museums, interesses are in an independent proposition, further than racial self-determination and ethnic background, aiming museums as potential sites of encounters, conflicts, debates, and diversity production.

Con un punto de vista antropológico, este articulo muestra que los mecanismos identitarios de elaboración pueden ser deconstruidos para poner en evidencia el patrimonio cultural en la vida de los individuos. Gracias a una encuesta realizada sobre la ciudad de Grasse - en Francia - la utilización del patrimonio en la creación de identidad local está demostrada. El patrimonio sirve para comprender la elaboración y la difusión de una identidad, y cuáles son los efectos sociales, culturales, económicos y políticos. El patrimonio sirve de marcador local. Legitima una orden establecida y permite a la identidad así fijada exportarse y difundirse. From an anthropological point of view, the elaboration of identity mechanisms (rooted in monuments and landscapes) can be deconstructed in order to understand the impact of cultural heritage upon its inhabitants' lives. This study, based on the French city of Grasse, demonstrates how heritage is used in the creation of local identity and how it can impact the social, cultural, economic and political fields. Heritage is used here to understand identity strategies. It is established as a point of reference and local marker. Finally, one can see how it legitimates a social order and validates a local identity.

Spain had been one of the worst affected countries during the first wave of the coronavirus pandemic, and by mid-March it had enforced one of the strictest lockdowns in Europe. As ethnographers, we have to deal with the unexpected (Canals, 2020) and cultural narratives embedded in widely broadcast audiovisual productions can be a key source for analysing social discourses and prevalent images during exceptional periods. Of these productions, TV advertising can be extremely valuable, with its intentional micro-stories of everyday life that condense self-contained, meaningful audiovisual tales into less than 60 seconds.I examine here cultural narratives on the quarantine and subsequent de-escalation process in Spain by analysing a sample of 32 spots from 17 different brands and institutions in two different rounds of advertising. Among the recurrent tropes, a consistent storyline on a new sense of communitas is forged by emphasising resilience and continuity as cornerstones for a more robust concept of togetherness based on the idea of mutuality of sharing – drawing upon Sahlins’ “mutuality of being” (2013).

This paper examines agriculture, farming and dietary resources in east Crete, and re-evaluates the role of grape and olive in its prehistoric economy, these being key in debates on the emergence of social complexity. To do so bioarchaeological, paleoenvironmental and landscape survey data from the Bronze Age town at Palaikastro and its territory are combined. The results indicate a highly compartmentalised landscape, including intensive crop cultivation and extensive animal herding with careful monitoring to maintain productivity. A heightened specialisation in ovicaprine management at Palaikastro and east Crete seems to be delineated. Marine resources were regularly exploited from easily accessible coastal areas. Other activities included viticulture since the Early Minoan period, with the possible involvement of several houses in wine-making. A final important activity in the area was large-scale olive tree management since the Final Neolithic period and through to the Late Bronze Age, that seems to be entangled with ovicaprine herding and grazing. Thus, the demand for olive oil production does not seem to have been the driving force behind the intensification of the tree management, at least initially, but a corollary of its use in other aspects of the local economy. © 2021 The Authors The PALAP project was funded by the Social Sciences and Humanities Research Council (SSHRC) Insight Grant on 'Urbanization in Bronze Age Crete: between palace and landscape at Palaikastro' (2014–16), The Institute for Aegean Prehistory (INSTAP), the Hal Jackman Foundation and the British School at Athens, while the Universities of Toronto (Canada), Bristol and Nottingham (UK) also fully supported and financed parts of the project. Drs Alexandra Livarda and Hector A. Orengo are Ramón y Cajal researchers funded by the Spanish Ministry of Science, Innovation and Universities (RyC-2017-22105 and RyC-2016-19637 respectively), while Dr Livarda was further supported during the writing up of this paper by an I + D + i grant (PID2019-107605GB-100). Dr Llorenç Picornell-Gelabert’ PALAP charcoal study was financed by a Juan de la Cierva-Incorporación fellowship (IJCI-2015_24550) awarded by the Spanish Ministry of Industry, Economy and Competitiveness. Dr. Veropoulidou’s PALAP malacological study and Dr. Cañellas-Boltà and Prof. Riera-Mora’ s palaeonevironmental study were also partly financed by a private donor, Mr Anuj Malhotra, to whom they are very grateful. Peer reviewed

There are strong interactions between an economic system and its ecological context. In this sense, livestock have been an integral part of human economies since the Neolithic, contributing significantly to the creation and maintenance of agricultural anthropized landscapes. For this reason, in the frame of the ERC-StG project ’ZooMWest’ we collected and analyzed thousands of zooarchaeological data from NE Iberia. By considering these data in comparison with ecological indicators (archaeobotanical remains) and archaeological evidence (settlement characteristics and their distribution) this paper seeks to characterize changes in animal production and the relationship between people, livestock, and their environment. These methods allow for an investigation of the topic at different scales (site, zone, territory) with a broad diachronic perspective, and for consideration of orography and cultural traditions alongside climatic factors. Through this integration of various streams of evidence, we aim to better understand the structure of ancient economic systems and the way they conditioned human decision-making on animal production. Results show a shifting relationship with the territory between the Bronze Age and Late Antiquity, in which market requirements and an economic model with a higher degree of integration increasingly influenced husbandry strategies. These processes are reflected in changes in land use and forms of territorial occupation, although along different rhythms and trajectories. This work was financially supported by the ERC-Starting Grant ZooMWest–Zooarchaeology and Mobility in the Western Mediterranean: Husbandry production from the Late Bronze Age to the Late Antiquity (award number 716298), funded by the European Research Council Agency (ERCEA) under the direction of Sílvia Valenzuela-Lamas. In cooperation with PID2019-110022GB -100 MOBICEX (Ministerio de Ciencia e Innovación, ES); 2017 SGR 995-GRC-Archaeology of Social Dynamics (ASD)-CSIC (Generalitat de Catalunya, ES). The funders had no role in the study design, data collection and analysis, decision to publish, or preparation of the manuscript. We acknowledge support of the publication fee by the CSIC Open Access Publication Support Initiative through its Unit of Information Resources for Research (URICI). Peer reviewed