This territory and this population retain various forms of oral culture shared, totally or partially, byGalicians and Portuguese in which the processes of transformation of nature into culture show evident particularities. Among these we may mention:
The aforementioned aspects are just a number of pointers which indicate the presence of a cultural system which can be defined as traditional and which sinks its roots into a more or less distant past, in spite of some recent incorporations which are the fruit of what Hobsbawn defined as “the invention of traditions”, a phenomenon which should not be scorned as the processes of traditionalisation are also a cultural fact.
Practical and logical reasons demand that this candidature should concentrate solely on singular examples of this vast cultural system.
It is necessary to insist that the recovery and assessment of concrete forms should not let us lose sight of the fact that cultures are made up of heteroclitic elements which are permanently in juxtaposition and subordination, it being necessary to place the examples chosen in a pertinent context in order to understand their significance.
The objective is to obtain, in the orality of this region, the nuances which characterise its exceptional nature within the European cultural space, whose sense and value are defined in the examples selected for this candidature.
All things considered, the content of a story may be incomprehensible if we do not explain it with regard to the messages about the family or about nature which this story tries to transmit, consciously or unconsciously. We also know that this folklore, that is to say, this “popular knowledge” has an additional dimension which specialists such as Baussinger or Marti define as folklorism. “Folklorism” is, as we understand it, all the processes which lead us to the lifting of a form of culture from its original context in order to introduce it into new spheres, which presupposes a modification in its significance. Even though processes of this type have been often criticised and defined as fakelore, we believe we are right in saying that these translations, and the resulting changes in function and in significance are inevitable and therefore our goal is to create or revitalise some social and cognitive physical places in the memory in the midst of a technological society and culture which will unavoidably give new interpretations to the forms relived or maintained in this way.
It should not be forgotten that culture is a capability which resides in the human brain. In this “mentalist” perspective, objects are not culture, but manifestations of that human capability which responds to the universality of the potential of homo sapiens sapiens, which manifests itself in diverse mentalities and forms.
This point of view makes “objects” not only material shapes, but also signifiers which liberate ideas, beliefs, values and abilities, of an immaterial nature. For this reason, we include in this project, based on the heritage defined as “immaterial”, a number of objects -masks, ploughs, carts, grain stores, etc.- which illustrate an ethos and a pathos, or linguistic-communicative faculties associated with the aforementioned “objects” of which we must not lose sight if we are to give a holistic point of view to the cultural fact.
Therefore, this proposal is directed towards showing and activating the immaterial oral culture maintained by material spaces or media in which ideas, values, abilities and beliefs are based or supported.