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Nel presente articolo, si propone uno studio su un genere, la biografia, nella prospettiva di mostrarne limiti e potenzialità non soltanto sul piano letterario, ma anche nella della costruzione de una memoria comune e pubblica di passati complessi. La biografia infatti opera come un mediatore significativo e multidirezionale del passato a partire da una soggettivizzazione del contesto del biografato che mostra come in gioco non solo il suo ritratto letterario, ma anche quella del biografo, per il rapporto, freudianamente complesso, che unisce le due figure. Il riconoscimento di questi meccanismi implicati è importante per un approccio che anche solo lateralmente rinvia ad un esercizio di ricostruzione effettiva del passato, soprattutto alla esposizione di alcuni dei suoi elementi utili per una migliore articolazione di concetti ed idee situati in contesti specifici. Il caso in esame è quello della biografia che l’intellettuale italiano emigrato in Brasile, Antonio Piccarolo, molto attivo per la sua militanza socialista, dedica a un “eroe biografico” del Risorgimento italiano, Tito Livio Zambeccari, Livio Zambeccari: apóstolo da liberdadena América e na Itália de 1935, figura epica vicina a Garibaldi, che apre una densa riflessione sulla formazione della unità di Italia. In questa discussione, ad emergere è l’ombra del biografo stesso e del tempo in cui mette a punto un ritratto del biografato. Il biografo parla, insomma sempre anche di se stesso.

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Copyright of Scienza & Politica is the property of University of Bologna, Department of Political & Social Sciences Alma Mater Studiorum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bibliothecae.it is the property of University of Bologna and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Il contributo esamina il volume di Michele Campopiano dedicato alla memoria culturale dei Luoghi Santi, richiamando in particolare l’attenzione sulle implicazioni dell’uso sempre più frequente nel XV secolo, nelle scritture palestinografiche, delle lingue volgari a fronte del precedente predominio del latino.

L’intervento prende avvio dal volume di Michele Campopiano Writing the Holy Land, per analizzare le forme e i testi impiegati dai frati del convento minoritico del Monte Sion in Gerusalemme nella costruzione di una memoria collettiva dei luoghi santi mediata dalla parola scritta. L’intervento sottolinea il ricorso efficace a differenti approcci metodologici nello studio delle fonti presenti nella biblioteca del convento del Monte Sion, che vennero reimpiegate in nuove compilazioni e manoscritti miscellanei.

L’articolo chiarisce alcune questioni metodologiche legate al dibattito sul volume Writing the Holy Land, e in particolare il concetto di memoria culturale e il ruolo della scrittura nella creazione di una memoria condivisa. Chiarisce inoltre la posizione del libro nel quadro dei recenti studi sulla Terra Santa, mostrando la centralitá dell'attivitá di scrittura dei frati minori di Gerusalemme, un tema che era stato fino ad ora trascurato nello studio del rapporto tra Cristianitá latina e luoghi santi.

Il contributo introduce la discussione del volume di Michele Campopiano dedicato alla memoria culturale dei Luoghi Santi, collocandolo nel quadro dei recenti studi dedicati alla storia dei francescani, attivi in una regione che fu crocevia di civiltà tra Oriente e Occidente. Si sofferma inoltre, in particolare, sui concetti di “memoria collettiva”, “memoria sciale”, “memoria comunicativa” e “memoria culturale”.

I contributi discutono il volume di Michele Campopiano dedicato alla memoria culturale dei Luoghi Santi

L’articolo discute il volume di Michele Campopiano collocandolo nella tradizione di studi dedicati alla Terrasanta, profondamente rinnovata negli ultimi anni.

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Reti Medievali is the property of Firenze University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

On the case of the literary tale of Fran Levstik, Martin Krpan (1858), the article illuminates Levstik’s political agenda and literary implementation of the outlaw hero, Martin Krpan, for the needs of Slovenia’s nation-building process, a phenomenon that was characteristic of almost all emerging European nations at the time. An analysis of Levstik’s Martin Krpan reveals a unique phenomenon that was tailored to a specific program: namely, the conscious desire to create a national literary character that would constitute a foundation for both further literary creation and the national political struggle. Levstik was the most prominent writer among the emerging Slovenian intellectual class in the second half of the 19th century. The value of his tale resides in its merging of mythical and literary narratives into a functionally connected organism, the simultaneity of “historical” and “non-historical” elements, and the interaction between symbolic and real ambiguities. Levstik’s structure for both his literary-political program and his tale about Martin Krpan originates in historical realities and cultural memory of the 15th and 16th centuries: economic (transportation), social (peasant revolts), and political (defense against the Ottoman Turks). Levstik combines these elements with the fundamentals of folkloric and ethno-symbolic cultural heritage of that period. In Martin Krpan, Levstik skillfully conceals “historical realities” behind metaphors and symbolism, which is typical of myths. In this way, he provides a path toward the realization of national political ambitions. But the “real” myth Levstik created was more than simply that of Martin Krpan and his adventures. It was more than an argument for the historical origin or vocation of a nation, the defense of the civilization, or the demand for political rights or mimetic narrative prose, i.e. the ability to create a virtual real world. The “real” myth of the literary tale was the elevation of the Slovenian language to the essential distinguishing and constitutive element of the Slovenian nation-building process in comparison with the “Other(s).” [ABSTRACT FROM AUTHOR]

The relationship between memory and project can be considered from many points of view. The contributtion aims at exploring some of them from an educational perspective. From a subjective and personal point of view, the role of experience and the establishment of consolidated habits is immediately highlighted; while the attitudes developed in relation to these experiences influence the present and future projects. In this context attention is drawn to the self-determination and self-regulation processes involved. At the collective and social level, the processes associated with enterprise and entrepreneurship and the role of awareness of one's own cultural heritage emerge. Today the expression "memory" also refers to the technological world and big data, to the use that can be made of it for better or worse. The algorithms designed to exploit these databases are the projects of the computing world. [ABSTRACT FROM AUTHOR]

Due to their role in the establishment of standard Slovene, the Reformation in the Slovene lands and its most prominent actors (Primož Trubar, Jurij Dalmatin, Adam Bohorič, Sebastijan Krelj) both were and remain among the key elements of Slovene nation- and state-building. In their reception among an almost exclusively Catholic population, history textbooks played an important role, beginning in the nineteenth century, as tools of official knowledge that helped incorporate each new generation into the national or state community according to dominant interpretations of the past. This paper analyses the treatment of Slovene Protestant reformers and the Reformation in Slovene history textbooks prior to the Second World War, especially after 1881, in one of the key periods of the establishment of the Slovene nation and statehood. The analysis shows that the main goal of teaching history in Austrian-era primary and secondary schools was to strengthen the loyalty towards the monarchy and dynasty, hence themes from Slovene national(ised) history were very rare in textbooks. Yet, already since the early 1800s Slovene Protestant literature had been one of those themes, which reflected its early importance in Slovene cultural memory. Apart from stressing the importance of Protestant writers for the standardisation of the Slovene language and concurrent mentions of their 'false religion', until the First World War textbooks assessed the Reformation in the Slovene lands rather neutrally. This approach continued in the Kingdom of Serbs, Croats and Slovenes (1918-29). Only after 1929 was more space allocated to the Reformation in Slovene history textbooks, including for the first time the Reformation in Prekmurje, the region with by far the largest Slovene Protestant community, both then and now. It was also in the Kingdom of Yugoslavia (1929-41) that history textbooks for the first time more critically assessed Slovene Protestant reformers and the local Reformation, either as a very positive event, e.g. for Yugoslav national unity, or more negatively, e.g. as a corruptive foreign idea, although all agreed on the importance of Protestant literature in the establishment of standard Slovene. Thus, the old polemic on the Reformation between Slovene liberals and conservatives, which started in the late 1800s, also continued in school textbooks until the Second W orld War. [ABSTRACT FROM AUTHOR]

This paper analyzes the role of Mladina – a Slovenian weekly that entered the collective memory of the nation as an important actor in the processes of democratization and achieving independence – in terms of its contribution to the rearticulation of the Slovenian integrative discourse in the interregnum of the 1980s. By employing the theory of the cultural memory (Aleida Assmann, Todor Kuljić) the author analyzes all editions of Mladina published in the 1980s to examine the role of Mladina in the processes of democratizing interpretations of the Yugoslavian (recent) history, but also taking into account – in relation to Slovenian ‘sites of memory’ (Philippe Nora) – Mladina’s reflections of the possibilities and pitfalls of the unification of Sloveneness on essentialist foundations. The paper is based on the thesis that Mladina in the 1980s had indeed taken maverick role in the processes of democratization of Slovene society, but it entered the collective memory also due to establishing itself as an open forum in which the Slovenian ‘sites of memory’ were being reflected and transformed. Therefore, the author first analyzes the various approaches with which Mladina’s writers acquainted their readers with inconvenient, even silenced topics from Yugoslavian recent history, then focuses on the process of transforming the identification points of Sloveneness, as reflected in Mladina’s articles, which is further elaborated by an analysis of the discourses of unity and disunity within then Slovenian and Yugoslavian political and publish sphere. Since the situation in the 1980s also required from a liberal weekly such as Mladina to reflect upon the contents of integrative discourse, the author spirally connects his findings with the theses of those social theorists, who claim that nowadays problems with ‘self-image’ and collective memory in most of the Eastern European and Western Balkans countries – often taking forms of unresolved trauma – stem from the antagonistic as well as insufficiently reflected understanding of the relationship between democracy and identities in the societies of the 1980s. On this basis, in the conclusion the author addresses the theoretically challenging and topical question of the ability and disability of liberalism as a political philosophy in the reflection of those aspects of community discourse that are grounded in pre- or post-Enlightenment doctrines. [ABSTRACT FROM AUTHOR]

The article addresses the issue of memory and oblivion in socialist Yugoslavia after the Second World War, with a special focus on the case study of the Borovnica camp in Slovenia. The prisoners in the camp were arrested during the liberation of Trieste and the Julian March (they were the so-called deportees from the Julian March). After the camp was shut down it was gradually destroyed and a settlement was built on its foundations. Local people who lived in the immediate vicinity have memories of this time, but have never spoken publicly about what happened there. This paper analyses the memory and oblivion of the Borovnica camp over a long period of time, from the end of the war to the present day. The memory of the camp is placed into the broader, Yugoslav and European context of the culture of remembering and the “amnesia of national experiences”, as defined by Tony Judt. During our research, we found that already during the camp’s operation, a regime of fear was established over the locals, through which the guards tried to prevent any assistance to the prisoners, while at the same time silencing rumours. This fear persisted even after, since in the years and decades that followed, the camp and what took place there were not, or only rarely, spoken about. The silence was partly due to the general desire that prevailed throughout Europe to forget what had happened, but mainly due to political pressures and fear of the regime, as well as the fear of disrupting relations within the local community. As a result, despite the change of socio-political circumstances after 1991 that favoured narratives that contradicted the previous official narrative of pure partisan struggle, the camp remained largely unspoken about even then. The article thus shows that breaking collective amnesia is not a unilateral process. In addition to the favourable socio-political circumstances, the desire and need to break the silence must also arise within the community that has had oblivion imposed upon it. In 2021, the remaining foundations of one of the barracks were cleared and they are now evidence of a camp that now has a story and a history. Although some people are still reluctant to talk about this time, it can be said that the memory of the Borovnica camp has become an integral part of the local collective memory. The question remains how many similar situations and cases of post-war amnesia still exist in Slovenia and elsewhere in Europe. [ABSTRACT FROM AUTHOR]

For well over a century now, the enigmatic kosezi (in Slovene), or Edlinge (in German), continue to excite the imagination and create agitation in Slovene and Austrian national histories and cultural memories. While Austrian historiography largely advocates for a Germanic origin of this free medieval social stratum, in the Slovene they are established as an integral part of Carantanian society, said to have persevered until the sixteenth and, to a degree, even the nineteenth century. Hence, in the Slovene national imagination, the kosezi provide an important continuity with the ‘first Slovene state’, as Carantania is erroneously regarded in the cultural memory. This paper focuses on the (re)construction and reception of the word kosez (singular) and the social stratum it allegedly designated in Slovene science and cultural memory, while also surveying Austrian interpretations. The analysis shows that the kosezi entered the Slovene national imagination especially due to their key role in the enthronement of the dukes of Carinthia. The role of free Slovene peasants in the medieval enthronement ritual was discovered only two decades before the (re)construction of the word kosez in 1912/13 from fifteenth- and early sixteenth-century toponyms and surnames, as the supposed old Slovene or Carantanian original for the German word Edlinger (singular), attested in earlier sources. The word kosez was unknown in folk memory and its (re)construction was too late to be included in nineteenth-century nation-building, which was the most prolific time for the construction of national myths. Thus, it was only in the interwar period that Slovene historiography and philology made the kosezi, through their role in the enthronement ritual supposedly originating in Carantania, an integral part of one of the key elements of Slovene nation and state-building. After World War Two, the kosezi were further established in Slovene cultural memory, particularly through the reception of popular-scientific works and school textbooks, predicated mainly on the interpretations of the leading post-war Slovene medievalist Bogo Grafenauer. [ABSTRACT FROM AUTHOR]

Vernon Lee’s (1856-1935) identity was significantly shaped by her cosmopolitan and multilingual upbringing. Born in France to British parents, she spent her adult life in Italy, and her readings and correspondence suggest that she was a plurilingual intellectual and writer. Because she lived and worked in such a multicultural milieu, it is difficult to define Lee’s writing from the viewpoint of sheer nationality, which is not as relevant as her linguistic identity. Indeed, Lee’s works are suspended between England, where her readership is based, and Italy, whose culture and art she explores with passion and intelligence. Written in Italian around 1890, the unpublished essay “Ville Romane: in memoriam” is a significant exception within Lee’s production. After a short investigation into the reasons why Lee chose English as her literary language, the article evaluates the relevance of “Ville Romane” within Lee’s reflections on landscape and cultural memory – a theme she often explores in her travelogues and aesthetic writings. Lee’s written Italian is examined with specific focus on rhetorical strategies and lexical choices.

The aim of this paper is to consider the actions of street art and urban recolouring on the monuments of communist dictatorship, which have not been demolished after the fall of the Berlin Wall in 1989. Such rewriting actions have converted these monuments in spaces of artistic disputes in stark contrast with the memory conveyed by the communist regime. My goal is to understand the semiotic logic that characterizes the art of protest on the dictatorship monuments. In addition, with the analysis of three specific monuments I will investigate the relationship between imaginary and iconoclasm with the purpose of defining a new form of "attack on image" which is not only aimed at the destruction but also at the creation of new imaginaries.

The authors who marked the Baroque literary production of Kotor, their poetic, aesthetic and noetic commitments formulated in accordance with global ideas of the times in which they arise on one, and according to the characteristics of the existential climate to which they belong, on the other side. It is not unusual that in such a cultural ambience in which to mix the expressiveness of a Croatian idiom and western influence, there is a conceptual plurality, which insists on the interaction between literary texts and culture and leads to interference of various semantic content, indicating a high degree of assimilation of different cultural values. This applies particularly to the traditional story of the Blessed Ozana, known as another protector's town of Kotor, besides St Tryphon. It represents an entire cultural reality, but also a kind of symbolic sublimation of the fundamental cultural values of the area of Boka Kotorska. The first poets from Kotor were astonished by Blessed Ozana of Kotor, which had already, for life, become a kind of ideological, cultural and literary phenomenon: the noblemen Ivan Bona / Boliris / (whose work Vita Della Beata Osanna to Cattaro was lost) and Vicko (Vicenzo) Bolica Kokoljic (The Life of Blessed Ozana). She has been an inspiration to numerous authors since the 16th and was mentioned in many historical sources and documents. Except in Boka and Dalmatia, the cult of the Blessed Ozana or Ozana Crnogorkinje spread in the sixteenth century to Italy, France, Spain, Germany and the Netherlands, although the Vatican released the confi rmation of her beatifi cation only in 1927. In the document, the declaration of Ozana Beat - blessed, it was stated that it is respected granted not only because of the life she had lived - according to the Christian principles, but also because of her commitment to point to the possibility of the unity of the Orthodox and Catholic Christians giving her own example. Shaping the character of the Blessed Ozana of Kotor in the form of a strong semantic core in the system of Montenegrin collective memory, the results show that literary texts are not only about the culture they belong to, but that they represent a kind of transmitters of culture which, by their nature, shape the cultural matrix and thereby affect social values and expectations, and their own identity and space. [ABSTRACT FROM AUTHOR]

Copyright of Ethnologie Française is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)