Several of the world's universities have been showing a growing interest in the subject of Heritage, and a proof of this has been the creation by UNESCO of a university network on the subject : ForumUNESCO. However, it is no longer enough just to protect the Heritage, it is also becoming necessary to think how to use it the best. At Quebec's Laval University, the chair for the use of Heritage is going to working on these questions including question on the use of Heritage in the resolving of inter-group conflicts.

In 1995, the United Nations Organisation for education, science and culture, with the Polytechnic University of Valencia founded ForumUNESCO. That international network composed of theachers and students from differents universities who are teaching disciplines related to Heritage , has a twolfold mission :

1. Mobilize at national and international levels the human resources and techniques of the universities in order to strive jointly for the protection and enhancement of the heritage.

2. Strenghten inter-university co-operation in the spirit of solidarity and mutual enrichement througt the transfer of knowledge and the echange of expertise in the heritage field.

The second seminar, in a series of five that will be held alternatively on each of the five continents until the year 2001, was held in Quebec City in October 1997. The participants in the seminar and the representatives of ICOMOS, ICOM, UIA and OVPM decided to consolidate this International Network by proclaming the Declaration of Quebec. They also suggested the establishment of a Heritage Chair at Laval University in Quebec.

(Declaration)

This chair, which is presently being set up, will be independant of ForumUNESCO and will be focused more specifically on how to use Heritage. The term ``use of Heritage`` covers all the kinds of uses that Heritage could be put to, once that Heritage has been identified and protected.

One question we can ask ourselves in the framework of this seminar is the following : In what ways can we use Heritage to bring about reconciliation? The question applies to more than just population groups in conflict; it it could also apply to the possible use of Heritage in multi-ethnic and multi-cultural societies like Canada. Canadian policy on multi-culturalism is directed towards the creation of a society based on the promotion of cultural differences, and it aims at harmony and social equality-in diversity. (It should be mentioned here that the American ``melting pot`` differs from this in that it is based on assimilation) Canada aims at preserving its multicultural heritage. However, to accept the diversity of the Other doesn`t necessarily exclude the possibility of conflictual situations arising, even in a society claiming to have the best kind of politics concerning cultural diversity. For example, the handling and interpretation of the Heritage of its native peoples continues to raise many discussions, as do the positions of francophone groups outside of Quebec and anglophone groups within Quebec, etc.

It is a given that museums reflect the society in which they are to be found. The hate and intolerance between groups in society are transposed there. Museums must apply themselves to the question of multicultural collections. Talk has recently begun about museums and interculturality. It seems to us that sensitization towards interculturalism, first inwardly and then outwardly, would constitute a first step. It requires fairness to protect and conserve multicultural collections, for not only must the majority's collection be exhibited and interpreted, but so must those of the minorities, and this in a just and open way, so as to diffuse an awareness of the riches inherent in cultural diversity, and a respect, tolerance, and openness towards the Other.

Museums, like all cultural institutions, have a very important role to play in society. They must ask questions and stimulate debate without resorting to stereotyping and hypocrisy. Museums also have an educational role to play in providing an opening towards the Other, encouraging tolerance through the promotion of knowledge of the Other and through cultural exchange. Those museums said to be ``society museums`` or ``civilization museums``, already have an established approach to interculturalism. Such an approach is generally based on the use of universal themes. For example, the Civilization Museum in Quebec City often builds on universal themes, and to name a few : ``Woman : body and soul``, and ``All parents, all different``, etc. The Museum is touching upon cultural diversity in using these universal themes.

All Heritage is both national and international. Is it necessary to explore its universal aspect in a museum of reconcilition? It remains to determine which of its elements are useable in the process of reconciliations.

Our world is a mixture of cultures and heritages, in spite of the desire of some conflicting groups to exclude the Other's influence on its own culture and heritage. However, could traces of intercultural influences and borrowings be useful in reconciling different groups? Could the recognition of the Other's influence in one's own Heritage help to bring about a better understanding of the Other, and thus bring into being a reconciliatory climate.

The fact that Canada's and Quebec's multicultural context is based upon immigration would seem to us to be an ideal situation for the study of the question of migration of peoples from one county to another, and of reactions of the receiving country to the Heritage of immigrants. Research has shown that a significant difference exists between voluntary and forced migrations. The latter mostly concerns refugees who, because of present world conditions, are more and more numerous.

The use of Heritage, including in museums, in the context of immigration, raises numerous questions. One avenue we can explore would be that of understanding the workings of, and reactions to, the Heritage of the Other in the immigration situation, as compared with the taking of cultural trips whose main purpose is the meeting with the other's Heritage, and is presumed from the start to be an opening. Would it be possible to use Heritage as a tool for the person's adaptation in the receiving country? This question also touches on the reconciliation process between a receiving country and a different or foreign culture.

The reconciliation process must begin with an understanding of the conflict situation-knowing what is behind the conflict. The simple act of clarifying this understanding helps to resolve the conflicts concerned. Could museums help in the understanding of conflicts by offering a fair and demystified interpretation of them, and by considering each other's point of view? Should there be a mediation stage before the reconciliation process can begin? In psychotherapy, the reconciliation process requires a turning-around to bringing about an understanding of oneself, a seeking to understand what is implied, and a bringing-out the differences and emphasizing of the similarities. If we transpose this schema onto the museology of reconciliation, it would seem that museums could play the role of mediator in the reconciliation process. A mediator who asks good questions and challenges stereotypes helps understandings to grow. The methodology for such an approach has yet to be formulated.

To conclude, we are talking here about some possible paths for thinking about reconciliation museology. The University of Laval's chair on the uses of Heritage, which is in the process of being set up, will include this type of discussions in its program. In protecting and preserving the Other's culture we help to protect and know our own Heritage better. Preserving our Heritage is impossible without creating a climate of awareness of the importance of maintaining peace and security above all. It would seem to us that the use of Heritage as mediator in the reconciliation process would be a very useful avenue to explore.

Cilipi, as the biggest place located on the natural entry to the valley of Konavle, by its history, spatial and pre war appearance and significance was a genuine representative of the social and economic vitality of Konavle the place of presentations of cultural identity of Konavle through the collection of the regional ethnographic museum and the regular Sunday folklore performances organized for tourists and based upon the manifestations of the traditional manners.

All the movables, whether they belonged to the dwellings, commercial, educational, cultural or communication and transport, and tourist catering buildings were gutted and destroyed - such as: