Community and heritage in a post-­museum context : conceptualising sense of place, space and identities in Bormla, Malta

Abstract

This thesis investigates the conceptualisation and practice of heritage within a particular community in Malta. It looks at museum theory with regard to mainstream museums, historic sites and notions of heritage which also underpin the concepts of community and of ecomuseums and post-­‐museum spaces. These theories are based on issues of objectivisation; hegemony; democracy; identity; memory; community and the collective. Chapter One discusses some of these theories and looks at the many variables that are part of the remembering process that is crucial to any attempt to record the past or view the present. It looks at the way in which community and post-­‐museum ideas have given importance to tangible and intangible heritage, participation and notions of space, place and time, thus creating a broader museum context. The value and meaning of authenticity is examined and its importance for creators of all types of museum – from the galleries of capital cities to the community projects of a small town. It is discussed with regard to heritage sites and with it the issue of official and unofficial memory and the tensions that can arise between the two. The thesis also looks at the question of community as idea and as an ideal – from its seemingly simple definition to its sometimes problematic realities. The case study through which these theories are contextualized is the city of Cospicua, Malta, which lies on the southern side of the Grand Harbour, between the peninsulas of Senglea and Vittoriosa. The methodology used in the fieldwork was qualitative. This consisted in one-­to-one interviews and focus groups. It also involved several previously arranged ‘conversations’ with people from or connected with Bormla as well as ad hoc discussions with people encountered in the streets and shops of the city during my many walks in its different areas. The main reason for which Bormla was chosen for this fieldwork was that it has no mainstream museum, only one small private museum and no community museum or space for expressing Bormla’s cultural heritage beyond the very significant religious celebrations both inside and, as performative cultural manifestations, outside the Church. The research questions, therefore, aimed to unpack the realities of Bormla’s community or communities and to engage people from various sections of that society so as to examine issues of identity, sense of place as well as to generally look at those variables regarding the process of memory mentioned above. The research questions focused on the community’s regard for the history of the city and those aspects of heritage that are still significant and evident in the life of the city at the present time. They also endeavoured to discover whether the people of Bormla wished to promote their city within its own walls as well as to other Maltese and to tourists. The two final chapters look at practical ways in which the coordinates for such a development regarding all kinds of cultural activity could be achieved. The findings that result from the fieldwork undertaken show that there are different groups within the community of Bormla that, however, interact more than is probably perceived by each of those groups. There was an understanding and appreciation of Bormla’s long history even amongst those who did not have detailed knowledge of the city’s past. There was a significant recognition of the importance of the Church with regard to present heritage practices even amongst those who declared themselves not to be regular churchgoers. The figure of the Madonna of the Immaculate Conception, to whom the Parish Church is dedicated, is a unifying element that transcends political, social and even anti-­‐clerical sentiments. Several local historians, both professional and amateur, have gone to great lengths to create awareness amongst the Bormliżi about the city’s history and heritage that is not connected directly with the Church. This has not translated into activities that might celebrate Bormla’s more secular assets. This is in contrast to Vittoriosa/Birgu, in particular, but also to Senglea/L-­‐Isla. What is lacking is not the interest on the part of the local population. On the contrary, most are well aware that such promotion would go a long way to easing the stigma associated with the city. However, there are not the structures in place to make this happen. Bormla is changing physically before our very eyes. Elements of gentrification are becoming ever more evident. My conclusion/recommendation is that with a grassroots effort, with help from local communities workers and NGOs and with the endorsement and support of the authorities such as the Bormla Local Council, there could be a wider spectrum of contemporary heritage events and greater recognition of local history. This would go someway to improving the image of Bormla, to creating economic activity associated with small businesses and tourism and to giving the city the place it deserves alongside its neighbours not through imitation but through innovative approaches to Bormla’s diverse narratives.