The most famous talisman of the East, and which could control even the arms and magic of the dives, or giants, was Mohur Solimani, the seal or ring of Soliman Jared, fifth monarch of the world after Adam. By means of it, the possessor had the entire command, not only of the elements, but also of demons, and Mario Faraone: Anche in questo caso, la descrizione si avvale di iperboli aggettivali, come nel caso della principessa del Bengala: Gridai, appena il mio occhio vide le sue bellezze: I saw her emerging from her bath like the sun rising from the bosom of the sea; a portion of her hair, pure gold and like to rays of blinding light, still floated in the transparent waters, while the remaining locks enriched her ivory forehead; her eyes of a tint more lively and brilliant than the azure of the firmament, were agreeably shaded by the tiny threads of black silk that went to form her delicate eyebrows and long eyelashes; her nose suited well the little portals of supple coral that neighboured it - little portal that enclosed the loveliest pearls of the Sea of Golconda.

As to the remainder of her charms, do not expect me to describe them: I saw naught because I saw too much. Ep, O quella della bella sconosciuta, in The Vision: Never did my eyes behold so majestic an assemblage, her complexion a clear brown was animated with sentiment and vivacity, glowing with health. Her attitude discovered the harmony of her proportions, her beautiful bosom George Romney, William Beckford was in a very visible palpitation when she gathered the wished for herb replete with such qualities.

She arose and with a motion graceful as the wave of the palm tree was regaining the cavern when the herb lxxiii dropped from between her taper fingers. Ma anche qui Beckford si distacca dalla linea della raccolta araba di racconti: Allora, quasi morto dalle fatiche sopportate a causa di quel serpente, stesi una mano sciogliendomi dalle tavole. Le persone che erano sulla barca mi scorsero [ Le storie non sono mai intese per il mero divertimento ma hanno scopo talvolta moralizzatore, talvolta celebrativo delle opere di Dio. Matthews, Oxford, Oxford UP, , p. Il giorno stava per finire ed eravamo vicini al tramonto: Sia lode a colui che non dorme!

De avibus maximiis qui dicuntur Ruch. Ogni contrada ha le sue favole popolari. Di questo uccello Ruch hanno favoleggiato anco alcuni scrittori Ebrei. E Ramusio riporta questo stesso episodio, conferma che Polo non aveva visto personalmente il roc ma si era basato su descrizioni di altri viaggiatori. Marco Polo, Il milione di Marco Polo, cit. E poi montatoli sopra il corpo si pasce. Jean-Aubry, Paris, Gallimard, , p. Anche se le ultime righe sembrerebbero tendere verso una morale, vanno lette in senso opposto a quello che sembrano volere esprimere: Ma si rende anche conto che questo ordine sovrannaturale che impone i limiti, punisce chi cerca di travalicarlo e di spingersi oltre.

In nome di Dio Misericordioso e Clemente. Lode a Colui che delle storie degli Antichi ha fatto un esempio ai posteri! Di tali narrazioni esemplari sono i racconti detti Mille e una Notte, con le meravigliose avventure e gli apologhi in esse contenuti. In lui intervengono forze esterne Carathis, il Giaour che lo faranno mutare, ma in peggio, non in meglio.

Contrariamente a quanto accade lxxxvii Martha Pike Conant, op. This attitude recurs in the A[rabian] N[ights]. Tiffin, New York, Routledge, , pp. Rutherford, London, Lawrence and Wishart, , pp. Bhabha, I luoghi della cultura ; Roma: Meltemi, , p. These latter narratives incorporate elements of conduct fiction into the oriental tale, and shift from the idea that the sequence of tales is addressed to a ruler or a prospective ruler to correct his tendency to despotism to the idea of an address to a bourgeois, particularly female, community encouraged to regulate and examine its own desires.

These were the models of colonial identity that were to gain the most ideological credit for British rule in India through the eighteenth and nineteenth centuries. Backscheider e Catherine Ingrassia, London, Blackwell, , p. Si veda del resto, quanto afferma Andras Hamori, op.

Yet, tho attacked by a complication of Calamities, the words of the Bramin, shot into my mind, this dismal situation, was perhaps the suspence I was to expect and that the happiness promised would soon follow was the hope that solaced the dreary hour for so long do I imagine was the time I shivered on the Beech I could not help thinking my situation a little similar to that of the poor Ghosts whom the ancients represented hovering on the banks of the Styx whilst their bodies remained neglected and unhonoured with the Rites of Sepulchre. I, , , iv. La folla fu assai pronta a seguire la decisione di [Nimrod], considerando un atto Mario Faraone: As I looked upon him he applied it to his Lips, and began to play upon it.

The Sound of it was exceeding sweet, and wrought into a Variety of Tunes that were inexpressibly melodious, and altogether different from any thing I had ever heard. They put me in mind of those heavenly Airs that are played to the departed Souls of good Men upon their first Arrival in Paradise. Steane, Harmondsworth, Penguin, , p. In quel mare vidi anche un pesce lungo duecento cubiti e un altro con la testa simile a quella del gufo.

Molte cose rare e meravigliose vidi in quel viaggio, cose che sarebbe troppo lungo raccontarvi. There is a famous Passage in the Alcoran which looks as if Mahomet had been possessed of the Notion we are now speaking of. There is a very pretty Story in the Turkish Tales which relates to this passage of that famous Impostor, and bears some Affinity to the Subject we are now upon. I was the other Day reading the life of Mahomet. Among many other Extravagancies, I find it recorded of that Impostor, that in the fourth Year of his Age the Angel Gabriel caught him up, while he was among his Play-fellows, and, carrying him aside, cut open his Breast, plucked out his Heart, and wrung out of it that black Drop of Blood, in which, say the Turkish Divines, is contained the Fomes Peccati, so that he was free from Sin ever after.

Assist him, therefore, to complete the tower, which, in imitation of Nimrod, he hath begun; not, like the great warrior, to escape being drowned, but from the insolent curiosity of penetrating the secrets of heaven: Upon each stair were planted two large torches, [ The solid Egyptian Hall looked as if hewn out of a living rock - the line of apartments and apparently endless passages extending from it on either side were all vaulted - an interminable stair case, which, when you looked down it - appeared as deep as the well in the pyramid - and when you looked up - was lost in vapour, led to suites of stately apartments gleaming with marble pavements - as polished as glass - and gawdy ceilings… Through all these suites— through all these galleries—did we roam and wander—too often hand in hand—strains of music swelling forth at intervals.

Delightful indeed were these romantic wanderings—delightful the straying about this little interior world of exclusive happiness surrounded by lovely beings, in all the freshness of their early bloom, so fitted to enjoy it. Even the uniform splendour of gilded roofs—was partially obscured by the vapour of wood aloes ascending in wreaths from cassolettes placed low on the silken carpets in porcelain salvers of the richest japan. The delirium in which our young fervid bosoms were cast by such a combination of seductive influences may be conceived but too easily.

Even at this long, sad distance from these days and nights of exquisite refinements, chilled by age, still more by the coarse unpoetic tenor of the present disenchanting period—I still feel warmed and irradiated by the recollections of that strange, necromantic light which Loutherbourg had thrown over what absolutely appeared a realm of Fairy, or rather, perhaps, a Demon Temple deep beneath the earth set apart for tremendous mysteries—and yet how soft, how genial was this quiet light.

Whilst the wretched world without lay dark, and bleak, and howling, whilst the storm was raging against our massive walls and the snow drifting in clouds, the very air of summer seemed playing around us—the choir of low-toned melodious voices continued to sooth our ear, and that every sense might in turn receive its blandishment tables covered with delicious viands and fragrant flowers—glided forth, by the aid of mechanism at stated interci Cfr.

Mogul Tales in Tales of the East: The glowing haze investing every object, the mystic look, the vastness, the intricacy of the vaulted labyrinth occasioned so bewildering an effect that it became impossible for anyone to define— at the moment—where he stood, where he had been, or to whither he was wandering—such was the confusion—the perplexity so many illuminated storys of infinitely varied apartments gave rise to. It was, in short, the realization of romance in its most extravagant intensity. No cii wonder such scenery inspired descriptions of the Hall of Eblis.

Nel brano, Beckford fa riferimento a Philip James de Loutherbourg noto a volte come Philippe-Jacques o Philipp Jakob; , pittore francese figlio di un celebre miniaturista svizzero. Inventore, collabora con il famoso attore britannico David Garrick per disegnare e realizzare costumi, scenografie e macchine di scena per il Drury Lane Theatre di Londra.

Afferma infatti il Corano: Quelli che saranno disgraziati, dimoreranno nel fuoco, in cui essi emetteranno sospiri e singhiozzi lett.: E grideranno al custode della gehenna: Cried the third, we are continually tortured for our evil actions [ Whither hast thou brought us!

Allow us to depart, and I will relinquish all thou hast promised. Remains there no more mercy! Vi libereranno essi, oppure potranno essi liberare se stessi dal castigo? Diranno i traviati, disputando ivi tra loro: Noi, certamente, fummo in un errore manifesto, Quando vi uguagliammo al Signore delle creature, E non ci indussero in errore se non i malvagi. His person was that of a young man, whose noble and regular features seemed to have been tarnished by malignant vapours. In his large eyes appeared both pride and despair: In his hand, which thunder had blasted, he swayed the iron sceptre, that causes the monster Ouranbad, the afrits, and all the powers of abyss to tremble.

V, 92 e quindi del Satana di Milton: Shorn of his beams, [ Quando dicemmo agli angeli: IX I rose early, slipped out of my pompous apartment, strayed about endless corridors - not a soul stirring. Looked into a gloomy hall, much encumbered with gilded ornaments, and grim with the ill-sculptured effigies of kings; and another immense chamber, with white walls covered with pictures in black lacquered frames, most hideously unharmonious.

Twisting and straggling over this uncouth mass of sculpture are several orange-trees, gnarled and crabbed, but covered with fruit and flowers, their branches grotesque and fantastic, exactly such as a Japanese would delight in, and copy on his caskets and screens; their age most venerable, for the traditions of the convent assured me that they were the very first imported from China into cvi Antoine o Anthony Hamilton circa , autore classicista scoto-irlandese, con trascorsi militari piuttosto opachi a causa di un comportamento non proprio eroico tenuto nel corso di alcune battaglie, e una carriera militare comunque di scarso rilievo.

There were some confort in these objects; every other in the place looked dingy and cviii dismal, and seeped in a green and yellow melancholy. I do not know from what source the author of that singular volume may have drawn his materials; some of his incidents are to be found in the Bibliothtque Orientale; but for correctness of costume, beauty of description, and power of imagination, it far surpasses all European imitations, and bears such marks of originality that those who have visited the East will find some difficulty in believing it to be more than a translation.

It was the creation of my own fancy. Old Fonthill house had one of the largest halls in the kingdom, lofty, and loud echoing, whilst numerous doors led from it into different parts of the building, through dim, long, winding passages. It was from that I formed my imaginary hall the Hall of Eblis being generated out of that in my own house.

Imagination coloured, magnified, and invested it with the Oriental character. Beckford non imita la narrativa orientale.

– LEGIT MEDICATIONS

I was desirous to add my name to this illustrious fraternity. I read all the poets of Persia and Arabia, and was able to repeat by memory the volumes that are suspended in the mosque of Mecca. But I soon found that no man was ever great by imitation. My desire of excellence impelled me to transfer my attention to nature and to life. Nature was to be my subject, and men to be my auditors: I could never describe what I had not seen: I could not hope to move those with delight or terrour, whose interests and opinions I did not understand.

Whatever is beautiful, and whatever is dreadful, must be familiar to his imagination: Perlomeno, non ne trova di definitive, ma offre nuove strade da percorrere. Vathek and Other Stories. Life at Fonthill, Si riportano qui tutti i testi primari citati o ricordati nel testo e nelle note con i dati delle edizioni consultate. Byrom John, Spectator, , Monday, August 30, Mogul Tales, or the Dreams of Men Awake: Con il titolo Mogul Tales, pp. Jones William, Poems, consisting chiefly of translations from the Asiatick languages. To which are added two essays; I. On the poetry of the eastern nations.

On the arts, commonly calnd led imitative, Oxford, ; 2 edition London, Jean-Aubry, Paris, Librarie Gallimard, , pp. Continued from the Year , to the Year Written originally in Arabick, translated into Italian, from thence into English, and now published with a large Historical Preface and Index to illustrate the Whole, tradotto dal francese da W. Bradshaw in 8 volumi, Londra, Steane, Harmondsworth, Penguin, Matthews, Oxford, Oxford UP, Tales of the East: Backscheider e Catherine Ingrassia, London, Blackwell, Rivista del dipartimento di Studi Filosofici.

La messa in scena del terrore, Ravenna, Longo, Kabbani Rana, Imperial Fictions: Anxieties of Empire, Cambridge, C. Pubblicato anche in forma di volume, Cairo, Costa Tsoumas Press, Punter David, The Literature of Terror: Schwab Raymond, The Oriental Renaissance: Scorci improvvisi di altri orizzonti: La stessa semantica del nome non aiuta affatto. Poi, nel , Proudhon dette un significato positivo ad Anarchia e anarchismo.

Fra questi antipodi si trovano varie opzioni di rilievo politico: Alla base di tale assetto organizzativo sta il contratto, volontario e modificabile da parte dei contraenti associazioni dei produttori, dei consumatori, singoli ecc. In linea di massima questa caratteristica persiste, per quanto sia le esperienze storiche del secolo passato, sia le moderne acquisizioni delle c. Oggi vi sono ancora migliaia di anarchici sparsi in molti paesi del mondo.


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La lotta rivoluzionaria degli oppressi e il suo sbocco insurrezionale non coinvolgono mai la maggioranza degli oppressi medesimi, ma solo la parte decisa a gestire il momento rivoluzionario anche contro il resto della popolazione. Indagine sulla psicologia della morale, Ubaldini, Roma , pp.

Se si consentisse a tali forme e modi di includere anche quanto la rivoluzione ha abbattuto, essa ipso facto si suiciderebbe. Tolstoj ebbe seguaci in Russia e fuori. Quando i nazisti occuparono la Francia fece parte della Resistenza. Il figlio Vassili si fece 18 anni di Gulag e venne riabilitato nel Si deve a lui il recupero, negli archivi del Kgb, degli scritti del suo maestro Alexi Solonovitch. E i nessi non potevano non esserci, se un personaggio come Gershom Scholem si definiva credente in Dio ma religioso anarchico e poteva scrivere ad Hanna hArendt nel Il problema effettivamente si pone, anche per la teologia cristiana.

Ce ne sarebbero almeno Qui entra in gioco un problema comune a tutte le religioni con una ricca precettistica: La questione va ricollegata alla dialettica fra essoterismo ed esoterismo. Per un approfondimento, P. Ogni legame di dipendenza materiale viene abolito nel giorno dello Shabat, e chi ne vive lo spirito realizza tre obiettivi: Elementi che non sono solo ebraici, ma universali. Fromm, La legge degli ebrei. Sociologia della Diaspora ebraica, Rusconi, Milano , pp. Michael Walzer, Esodo e rivoluzione, Feltrinelli, Milano Studi che portarono alla pubblicazione delle Storie di Rabbi Nahman, ovvero racconti riguardanti Rabbi Nahman di Breslavia, grande esponente del cassidismo, e delle Storie del Baalshem.

Nel egli scrisse il suo primo capolavoro, Io-tu. La sua risposta fu la seguente: E chi sono io per poter presumere di xvii concedere un perdono? Nel giugno del anche Buber si spense a Gerusalemme. La parola si arricchisce col dialogo, e poi con la risposta. Da qui la causa di tanti guai politici e dolori umani ancora in atto. Vale la pena di ricordare che alla sua apparizione il sionismo non fu affatto considerato come una benedizione dal grosso del mondo ebraico a differenza di oggi.

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Questo era considerato dai rabbini tradizionalisti una ribellione ai disegni divini. La posizione di Buber sul problema della Palestina muoveva da forti premesse spirituali. La convenienza britannica fece accettare la condizione, altrimenti anche le terre oltre il Giordano sarebbero cadute nelle mani dei sionisti. Buber, Israele, Garzanti, Milano Lei dice che questo movimento ha scosso il mondo intero ma era legittimo sempre solo sul piano dello spirito.

E quanto sarebbe stato un bene per il mondo e non solo per Israele seguire i suoi consigli. Buber, Una terra, due popoli: Sulla questione ebraico-araba Giuntina, Firenze , in Ha Keillah, n. Al riguardo Buber fece un considerazione tanto profonda quanto inascoltata: Il suo amico Gershom Scholem disse con una certa amara ironia che Buber aveva la tendenza a identificarsi con i vinti, piuttosto xxii Cit. Oggi a Deir Yassin non ci sono monumenti o targhe a ricordo della strage di innocenti di cui era stato teatro: Ma questo non suona a sua critica: Inoltre Scholem era contrario alla confusione tra redenzione messianica e obiettivi politico-statuali.

Buber, Distanza originaria e relazione, in Il principio dialogico e altri saggi, San Paolo, Cinisello Balsamo , p. Va notata la data in cui fu scritto questo libro: Allora questa nostalgia diventa orgogliosa rivendicazione di un dover essere che - indipendentemente dal rifiuto attuale da parte del mondo e in primis dello stesso mondo di Buber - comunque sussiste, resta vivo, quale pietra di paragone e segno di condanna senza appello. Calata in ambito politico la distinzione investe le differenze fra il pensiero libertario e il marxismo, inquadrandoli - rispettivamente - nella prima e nella seconda categoria escatologica.

I principi porxxvii Il primo kibbutz fu fondato nel Gli aderenti passarono da nel a nel e a Ai primi del erano Pur tuttavia non mancarono i credenti che combinavano religione e anarchismo, soprattutto i qabbalisti e i chassidici. Naturalmente i kibbutz hanno regole e ci si aspetta che i membri vi si attengano.

Consenso senza coercizione e sanxxx zioni istituzionalizzate. Tuttavia le speranze di Buber e dei fautori di una conciliazione con gli arabi si sono risolte in disillusione e dramma per motivi riguardanti entrambe le parti in causa. Il punto sta proprio qui: Lasciamo stare che questa definizione possa fare inorridire gli anarchici duri e puri: La Sion di Buber, la sua Terra Promessa, ha natura spirituale, religiosa e antistatalista: Se fu visionario Buber, allora lo furono anche quei profeti. Ma a un certo punto essi si spezzano e la luce che contengono si espande caoticamente. Sulla questione ebraico-araba, Giuntina, Firenze Sociologia della Diaspora ebraica, Rusconi, Milano Al tempo stesso Heriot attraversa una profonda crisi spirituale che gli fa rinnegare il cristianesimo: Gli ingredienti, come si vede, ci sono tutti: Voss, noto romanzo di Patrick White indicato spesso come fonte di ispirazione per To the Islands, era comparso a Londra e New York nel Incontriamo a ogni passo personaggi scissi, mentalmente e razzialmente compositi.

Il protagonista, personalizzando il dato tragico, non sembra capace di trascendere una visione totalmente egocentrica. Does any here know me? This is not Lear. Does Lear walk thus, speak thus? Where are his eyes? Who is it that can tell me who I am? Coerentemente, con una scelta tra il francescano e il buddi- Guido Bulla: La prima parte del libro fa ricorso a uno stile incredibilmente descrittivo, quasi fotografico. To the Islands, p. He had the face of a pleasant child, happy and rather helpless, with his white hair cut [ The innocence of the eyes was their emptiness, for he was three-quarters blind, whether from trachoma of from leprosy Heriot no longer remembered.

Oppressed by its thatch, the hot square room had a mustiness of the tropics. Collecting himself from sleep, returning to his life, he said to the lizard: La natura, come la muffa Stow vede nella natura australiana un simbolo sovraculturale della condizione umana: And because of its barrenness and absolute simplicity, a truer and broader symbol of the human environment than, I believe, any European writer could create from the complex material of Europe [ Per scegliere un esempio piuttosto recente, in Fly Away Peter di David Malouf il protagonista sembra stabilire un contrasto fra innocenza australiana e disincanto europeo in termini quasi jamesiani.

But I lost it all, looking after my huts and houses. I knew French, too. Before dark Justin and Heriot entered the hills, passing a wide pool at the mouth of a gorge and directing the horses along the flat shelves of rock above it. Beyond the pool, glimmering greyly among spidery pandanus, the stream broke over rapids, the cliff above grew steadily huger, until there was only a narrow echoing chasm with a strip of grey sky over it and deep shadow filled with the rush of water all around. Great boulders, cast down from the crumbling cliffs, lay across the rock platforms, and the horses slithered and snorted, sliding past chunks of stone twice as high as themselves.

In the stillness that overlaid and crushed all sounds of horses and water, Heriot sang softly and interminably to himself. Then the stream took a bend and widened into another pool between cliffs vaster and more silent than those the men had passed. There Justin pulled up, Heriot following him. Owe war sint verswunden alliu miniu jar!

Ist mir min leben getroumet, oder ist ez war? He realized then that she was blind, and was filled with penitence, and went back to his camp under the rock where the foodbag was, and with his knife hacked open one of the precious tins. And he took it back to her and he pushed pieces into her loose mouth. At first she struggled weakly to keep him away and turned her head from him [ But then she tasted meat, and swallowed it, and turned to him with a grin that disclosed her great gums and the worndown remnants of teeth just showing through them.

He fed her until she was satisfied, and then she reached out and touched his shoulder with her head, and leaned over and rested her forehead there. In that way they sat for what seemed a long time in that timeless place, naked brown woman by naked white man, and he stroked the loose skin of her back with tenderness, wanting to laugh, wanting to weep. Heriot, ormai saggio, ormai folle come il re shakespeaxv I rimandi si riferiscono: If ever thou gavest meat or drink, Every nighte and alle, The fire shall never make thee shrink And Christe receive thy saule.

They all have their moons, did you know, spinning round their own sun. Anche la funzione che Shakespeare riserva a tale figura qui sembra essere ridimensionata e semplificata. Il fatto, naturalmente, non sorprende se si tiene conto della proverbiale ridondanza della fauna australiana. Ora siamo a Sydney, ennesimo ambiente urbano che va ad allinearsi ai tanti di cui la letteratura moderna ha disseminato le proprie mappe.

Ma ancora una volta Shakespeare come cuore del canone sopravvive: Lowe, London, Methuen, Bond Edward, Lear , London, Methuen, Malouf David, Fly Away Peter What is referred to as popular wisdom - proverbs, expressions, accounts, legends - provides us with invaluable teachings, advice and food for thought. These modes of communication play an important role in social interaction; in transmitting knowledge, wisdom and beliefs, and in explaining traditional practices from generation to generation. The proverbs that follow refer to Artas marriage customs and practices, as they were th practiced in the early 20 century and documented by Hilma Granqvist.

From to the renowned anthropologist carried out most part of her field research in this area of Palestine. She collated the results of her fieldwork in five monographs, all about the daily lives of the women of Artas. Granqvist dedicated her first two works to the question of marriage and family life in all its phases. Here they had to adapt themselves to their new position, particularly regarding their mother-in-law, their new husband, and, in a polygamous marriage, one or more a cowives and their children. Marriage conditions in a Palestinian village vol.

II were published respectively in and and occupy a unique place in Palestinian studies because of the detailed and accurate description of Artas marriage practices. These two books are also linguistically significant because of the high percentage of Palestinian Arabic material including marriage songs, proverbs, expressions and accounts.

Studies in a Muhammadan village in Palestine and Child Problems among the Arabs , we can find only some random Arabic words. Granqvist herself was aware of the importance of learning the language of the people as the expression of their worldview, culture and iv beliefs.

She let the women of Artas speak about themselves and their village: It is known that he was educated in Russia where he met his Palestinian wife. Popular wisdom and marriage The transcription and analysis of the Arabic handwritten notes give us the possibility to create a corpus of oral popular literature, important for shedding light both on the linguistic and cultural practices of the time. As explained above, this article focuses on marriage customs and celebrations, which always reflect the traditional religious and cultural conception of a social system.

It is widely known that the conception of marriage and family is built on more than mere natural facts. The marriage law itself results vi from individual choices and social and economical constraints.

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Marriage represents the solid basis and central social unity of the family, and families are the bricks which make up the social whole. If the foundation is strong the whole system is consequently strong. Thus the relationship between the spouses is supposed to be solid enough to guarantee a lasting family life which, in turn, strengthens and reinforces social boundaries.

Every member of a society must play their specific role to guarantee the survival, unity and strength of the whole community. I have divided the proverbs by subject matter, following the chapter structure in the two Marrriage Conditions volumes. Since proverbs are multifunctional and flexible instruments of everyday reasoning, they can be used in different contexts with a different meaning. Where possible I compare Artas Palestinian proverbs to Italian proverbs and expressions, which have built a large part of my education in the name of popular wisdom transmitted to me by my grandmothers, Rosa and Maria, to whom this article is dedicated.

Changes, choices and costraints, Prentice Hall. There is a correlation between the taxonomy of age expressions and the way of life of Artas villagers. These two age expressions indicate that children have different duties depending on their age. The age expression mentioned in the proverbs above indicates that a young bride is much better than an old one. I personally suggest a more precise translation: Men prefer a young bride to an old one for several reasons.

One could be to do with the expense of the wedding. It is worth noting that the bridegroom is compared to a merchant and therefore marriage is considered a business transaction, probably because of the payment of the mahr bride price. Grammatik, Harrassowitz Verlag, Parents usually c make the decision because of practical interests. This saying means that men are not interchangeable and marrying someone without affection is different from marrying a beloved one. People use this proverb to comfort a betrothed woman whose partner has just left her or a married woman who has just divorced.

See Granqvist , pp. Granqvist was not able to find much material about romantic love between men and women. Even the betrothal or wedding songs collected by her in Artas, were not originally from Artas but of Bedouin origin. As she explained it, this was probably because of fear about breaking the rules which build society. As a result of a fusion of Islamic law and pre-Islamic cultural tradition, men and women are supposed to avoid seeing and speaking to each other before marriage in rural Palestine.

Even if they are from the same village, or are cousins, as soon as they betroth they start avoiding each other. This not means that love does not exist, but if exists it has xviii to be kept secret. She quotes a list of advice and rules in the form xix of proverbs and sayings. It seems to me that Palestinian proverbs are more all-encompassing. To look into descent is about female modesty but also health and other good attributes. The plate with apricots - do not grasp them; seek for the kernel. The author of the transcription was Elias N. We can interpret the proverb as: Since all the milk i.

Marriage between members of the same family or clan is preferable. Granqvist distinguishes three kinds of marriage that occur in Artas: Marriage between cousins represents a special form of clan marriage and is the most important, as the proverbs that follow show. The union of first cousins occurs in different world societies as a result of different attitudes and with different functions depending on the context. Islamic law allows marriage with the first or second cousin. He was also the author of many articles about Syrian-Palestinian folklore, including proverbs.

Pragmatic advantages for the couple might be a good relationship with their in-law relatives, greater loyalty and devotion of the wife, quicker and easier reconciliation after a quarrel, lower chance of divorce. These two proverbs warn men against marrying a stranger, because she cannot guarantee total respect towards her husband. At the same time, they show the benefits of clan or cousin marriage. Cousin marriage avoids trouble between the in-law-relatives, since married cousins share the same descendants and the same family.

Of course this saying underlines the authoritative position of a man regarding his cousin. Marriage with the ibn ammi is the most favourable. As Granqvist suggests, these function as polite and respectful terms of address. Sitt Louisa points out: In all societies the relationship between in-laws is often troublesome. This is an advice for the man to get married to a woman whose relatives live far away. Sometimes the same lineage does not guarantee the same behaviour. She was a guest and became a firing, burning stone, i. She came and reigned. He has only to lift her veil.

That means that the bridegroom has done everything. After the betrothal and marriage ceremonies the bridegroom, late in the evening, comes to his bride with a sword in his hand to lift up the veil which has tightly enveloped her all day so that no-one could see her. This saying is quoted in connection with a scenario where a man has received a bride, including the marriage expenses, as a compensation for having been injured.

The one goes out and the other comes in. Since marriage requires ceremonies and expenses some men prefer a marriage of consideration, i. In this case they are not supposed to give the bride price. A child, for example, cannot be compared to a full-grown woman. It is worth saying something about the words which describe the so-called bride price. The usual word for bride price, mahr, has the same root as muhra, which means female foal or mare.

The bride price could consist of a piece of land, as well as money or services. This refers to a small bride price, which means little consideration and respect has been given to the bride. Another version of the same proverb: It is certainly impolite to compare a woman to an ass. In fact, people compare women to a thoroughbred horse when they want to praise them.

This proverb could be a way to criticize men who remember to be sweet and tender with their wives only during the night. This proverb describes a father who is proud that his daughter is so virtuous that she avoids her betrothed one. Once again this saying refers to the onerous nature of marriage expenses. According to the circumstances surrounding the formal request for the bride, some people may need several years to arrange the actual wedding celebrations.

This refers to the sacred months like Ramadan during which it is not recommended to celebrate weddings. More generally, this proverb refers to the long lxiv lasting summer days, and the pleasure of nice weather. The cloudy sky is compared to the bride who wears a covered face veil on the day of her wedding. This is said of a girl who has just got married, because her family will suffer in her absence. But the old one is foolish. Even if the sea were Paradise the mother in-law could never love the daughter-in-law and even if the sea were a field of cucumbers, the daughter-in-law would never love the mother-in-law.

I brought a snake into the house! She took what I have grown up! She took away what I had hidden. This proverb probably originated from that story but has a more general meaning. People use it to remind others that impure women should not visit a sick person or a new-born child etc. A woman certainly feels unhappy if she cannot bear children.

Once a man of Artas was angry with his wife who was not able to conceive and used this saying to hurt her. This is said of a married couple unable to bear children. Sometimes lack of children could push the man to marry again, obligating the wife to accept a rival and also the poslxxiii sibility of her children.

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This adynaton refers to ability of woman to obtain what they want by cunning. They can be more cunning than ghouls, who are a kind of demons capable of constantly changing form. Since they are greedy for human flesh, they use a lot of ruses to this purpose. According to Granqvist, men use this saying to comfort themselves when they realize lxxv they have been tricked by their women.

Men could use this expression to remind themselves that women, despite their cunc ning, are, in any case, inferior. This is the reason why Alya has a very pessimistic idea of marriage and she warns young women by saying: Praise Be to Him who harmonizes the different species. When marriage goes well people themselves are surprised, as it is expressed by this proverb. I went away thirsty and God knows In polygamous marriage cohabitation with the co-wives can be very difficult, as shown by the two proverbs above. This expression, also common in other Arabic countries, refers to an amusing accident C narrated by Alya.

A man had taken two wives: His beard thus disappeared and it is said that he used the expression above to lxxxv explain to the other men what had happened to his beard. This could describe the particular tensions experienced by a man whose two co-wives are fighting over him. This proverb might also have a symbolic meaning: If a face smiles, it brings joy. Likewise, if a woman is angry, her husband lxxxvii will be bad-tempered too. This saying is about the age when women become barren. This could be a reason for a man to marry another woman. Because of conjugal disharmony, a man could decide to punish his woman by taking another wife.

Artas women themselves explain: Granqvist devotes an entire chapter Granqvist , pp. This refers to a son of the same father but from a different mother. We could compare experiences described by members of a polygamous family to the feelings at play in an extended family, very common in our society, where a couple divorces, re-marries, and has more children. This could be a general expression that promotes discrete behaviour. This saying probably expresses the strength of women.

She is in a difficult social position, since she has no one who can claim and vindicate her rights. Tra i non addetti ai lavori, si fa anche fatica a capire di cosa si dovrebbero occupare queste politiche. Si tratta quindi di un percorso verso la cittadinanza piena e consapevole e in qualche modo verso un futuro di adulti consapevole.

Uno dei concetti cardine del S. Per informazioni si rimanda al sito ufficiale: Chi scrive ha collaborato direttamente a diverse fasi del progetto, dal in poi, come esperta junior di processi partecipativi e politiche giovanili.

Gli obiettivi dichiarati che avrebbero dovuto perseguire tutti quelli che si occupavano di giovani erano quattro: E soprattutto decine e decine di persone, di incontri, di sensax zioni, di storie, di foto, post, tweet e di pensieri! Articoli, video, post e altri contenuti si possono trovare facilmente accedendo alle pagine ufficiali di Youth AdriNet sui social, sia dal sito che tramite motori di ricerca. Il primo era certamente creare un evento per il diretto coinvolgimento dei giovani di tutti i diversi partner, per rendere attiva la rete tra le persone, soprattutto tra i giovani, e per creare relazioni e legami utili al successivo sviluppo della rete, anche in vista della fase post-progetto.

Per alcuni di essi, infatti, era la prima volta fuori dai confini nazionali e la prima volta in cui condividere un viaggio con un equipe mista e multiculturale. Ognuno parla la sua lingua e chi non la sa, se la inventa. Eppure ci si capisce. E se non ci si comprende, si lascia spazio al caso e Scoprire che a Dubrovnik si suona uno strumento musicale tradizionale molto simile a un mandolino ha reso concretamente evidente che ci sono differenze ma anche tratti simili tra Paesi diversi affacciati sullo stesso mare Adriatico.

I link sono aggiornati a luglio Una partita a croquet. Forum Giovani della Provincia di Gorizia: Politiche Giovanili della Provincia di Gorizia, pagina del sito ufficiale provinciale: Progetto Youth AdriNet, sito ufficiale: Pagina dei video ufficiali: Regione Friuli Venezia Giulia, portale per le politiche giovanili: Unione Europea, sito ufficiale in versione italiana: Pagina sui finanziamenti europei: E allora, l'uomo vuole interpretare il mondo caotico, magmatico e impenetrabile e si serve di due metafore, quella del vedere e quella della memoria. Il fallimento finanziario divide la vita di Maier in due fasi distinte: Un eventuale aiuto finanziario del Reveni avrebbe potuto riportarlo nel periodo antecedente al fallimento.

Reveni muore e il Maier vede sparire l'unica speranza di ottenere il necessario aiuto economico. Inoltre, in Proditoriamente, dopo aver raccontato le paure e i dubbi di Maier di avere un prestito da Reveni, ci si presenta la metafora del vedere: In uno di questi, in un cantuccio, alcuni pulcini parlano delle loro esperienze.

Uno di loro comincia a parlare della madre che nessuno di loro conosceva. Tutti si meravigliano e cominciano a sognare la madre. Qui vede moltissimi pulcini, ma anche un pulcino enorme, che manca nel suo giardino e che si comporta come capo e protettore, preoccupandosi di tutti. Quando la madre mostra ai pulcini un piccolo verme che si trova davanti a lei e li sprona a mangiarlo, i piccini non comprendono e la guardano estatici.

I ragazzi sono Roberto e Armando e rappresentano Ettore e Adolfo. Inizia con il ritorno dalla stazione di una vecchia coppia che ha accompagnato i figli partiti per Roma. La risposta di Teresa, anche se riflettendo da un altro punto di vista, tradisce una concezione diretta al medesimo fine. E quando la morte incombe su Roberto, Teresa cede ai suoi principi, supplicando che questa non avvenga e nonostante la sua fede, rifiuta una fine prevedibile. La sua morte in questo modo si consuma proprio in quello che lui non aveva voluto, lo spavento. Argo preferisce elaborare i valori dell'ambiente in cui si muove.

Il fatto che le sue tesi diventino false quando trasferite nelle situazioni diverse, non gli importa. Le sue teorie sono limitate e precarie. Tutte le tesi di Argo partono dalla sua visione del mondo, che lo spinge a perseguire una sola condotta che gli consenta di vivere Mirza Mejdanija: Sono proprio gli impedimenti e i divieti della natura e del padrone che gli permettono l'orientamento in un mondo troppo vasto. La sera legge al fratello per farlo addormentare. Ha solo due amici, il signor Bauer, capo ufficio con il quale ha un rapporto alla pari e un legame di vera amicizia.

Solo attraverso un equilibrato connubio di questi due ingredienti, si arriva alla vera percezione, altrimenti questa rimane inevitabilmente occlusa. Il povero Samigli ha visto ogni elemento della burla, ma in ognuno di questi trova la conferma della vera esistenza del contratto editoriale.

Solo dopo una parola d'avvertimento da parte del fratello, comincia a osservare gli eventi con una prospettiva diversa e i reali propositi del Gaia appaiono in tutta la loro evidenza. Il suo ritorno alla vista non si concretizza nella percezione di nuovi dati prima ignorati, ma solo in un diverso ordinamento dei fatti. L'ultimo dubbio cade l'indomani mattina, quando il Gaia, pestato a dovere dal Samigli, gli confessa tutto.

In treno conosce varie persone, alcune interessanti, alcune noiose e un ragazzo che, verso la fine del racconto, gli ruba i soldi. Mentre cerca uno zolfanello, trova in tasca la busta con dentro le trentamila lire, destinate a un pagamento da saldare, una volta giunto a destinazione. Anche al signor Aghios piacerebbe sapere sempre tutto quello che ha nelle tasche, descrivendole come un armadio ambulante e dicendo di voler mettere in una di queste un registro contenente la pianta delle tasche con l'enumerazione del contenuto.

Vino generoso Il racconto tratta il tema della reazione del corpo umano a una eccedenza di vino. L'innominato protagonista viene dispensato una sera dalla quotidiana dieta impostagli dal dottor Paoli. Ma, la gioia si trasforma molto presto in ira e inizia una discussione con il nipote Giovanni, che vanta la propria furberia, sicuro Mirza Mejdanija: Si corica e inizia a sognare Anna, che da giovane lo ha illuso per poi sposare un altro. Il sogno si trasforma poi in un incubo in cui appaiono la moglie, il medico, gli amici e la sposa, che vogliono farlo entrare in una cassa di cristallo, che si trova in una grotta, simbolo evidente di morte.

Per non entrarci offre del denaro ai carcerieri, ma questi rifiutano. Allora, prova a far cambio con sua figlia. Ancora prima del risveglio sente il rimorso. Grida il nome della figlia, svegliando la moglie. Il racconto rivela il fastidio di Svevo per la vita familiare. Orazio si trova una ragazza, Antonia, una popolana triestina. Certo, le sue tesi non corrispondono al mondo che lo circonda, ma non se ne cura. Ascrive il suo desiderio a un impulso paterno, ben consapevole che si tratta di un sentimento incestuoso. Il vecchio mente a se stesso, quando giustifica il suo comportamento con la scusa di trovare un buon lavoro per la ragazza.

A un certo punto il vecchio si ammala di angina pectoris e il medico gli consiglia di smettere di rivedere la ragazza. Con il pretesto di un viaggio, non la vede per un periodo e poi, una sera, la scorge dalla finestra con iv C. Benussi, La memoria di Aron. Shalom Trieste, gli itinerari dell'ebraismo, Trieste , pp.

Proprio in questi due ultimi paragrafi si trova il nucleo centrale del racconto. Dopo la relazione con la fanciulla, che ha originato la malattia e i sensi di colpa, il vecchio ritorna al proposito di educarla e, generalizzando la vicenda, determinare le leggi morali che dovrebbero reggere il mondo.

Quando scrive la prefazione e il primo capitolo, procede senza problemi, terminandoli in poco tempo. I personaggi di questi racconti confermano l'insuccesso di ogni tensione redentrice da parte dell'individuo. Ma Svevo incentra la sua attenzione sulle due cause che rendono impossibile il passo al sistema onnicomprensivo e proibiscono ogni anelito universalistico: I dieci racconti presentano una particolare fase dell'indagine letteraria sveviana, che inizia con l'ultimo capitolo della Coscienza di Zeno e offre gli strumenti necessari per la stesura de Il vegliardo.

Presentano, infatti, la fase dell'indagine letteraria nettamente distinta dal terzo e quarto romanzo sveviano. Cristina Benussi, La memoria di Aron. Un'interpretazione di Svevo, Shalom Trieste, gli itinerari dell'ebraismo, Trieste Massimiliano Tortora, Svevo novelliere, Giardini, Pisa El pluralismo y la realidad. La diversidad y el capital. En efecto, en el acto Irma Ibert: Eagleton, Illusions of postmodernism, Blackwell Publishing, Cornwall Karahasan, Dnevnik melankolije, Vrijeme, Zenica , p. Novi Izraz, , 23, pp.

Eagleton, Illusions of postmodernism, cit. Barker, Cultural studies, Sage Publications Ltd. En la vida cotidiana a menudo se conoce gente nueva y las preguntas que inevitablemente nos hacemos son: Cavarero, Tu che mi guardi, tu che mi racconti: En este sentido, la identidad se establece como el problema del Sujeto: Esto ocurre porque se descubre que no existe una identidad sola, fija, sino que el hombre tiene la libertad de elegir lo que quiere ser, en cada momento de su vida.

Karahasan, Il centro del mondo, Il Saggiatore, Milano , pp. CUEC, , pp. Crisafulli, 2 vols Roma: Carocci Editore, , vol. Segni di donna, n. VIII , pp. Il dramma storico delle donne tra Rivoluzione e Restaurazione pp. Translating, Reviewing, Rewriting, ed. Amsterdam-New York, , pp. Amos Edizioni, , pp. Genre and Gender, ed. Rodopi, , pp. New Readings from the Cultural Canon, ed. Peter Lang, , pp. Bononia University Press, , pp. Panozzo Editore, , pp. History, Agency, and Performativity, ed.

Ashgate, , pp. Romantic Drama and Theatre in Britain , ed. MUP, , pp. Edizioni Fiorini, , pp. Il Poligrafo, , pp. Wiley-Blackwell, , pp. History, Fictions, Memory , ed. Liguori, , pp. Scotland Across the Post colonial Borderline, ed. Cambridge Scholars Publishing, , pp. Society for Scottish Studies in Europe Series. Victorian Romantics , pp. Hughes The University of Wales Press.

Calder, Serapion, Scottish Literary Journal. Liguori Editore, , pp. From Effects to Affects, ed. Brepols e Horizons Unlimited , pp. Sellerio editore, , pp. Un millennio di storia, texts by Simone Bordini and Piergiovanni Genovesi, ed. Research projects Individual research projects D in Scottish Literature, University of Glasgow. October — November Representation and Self- representation through Language and Genre. January — March June — August Rappresentazioni e interazioni britanniche nel processo di unificazione nazionale italiana.

Local, national, inter-university and international research projects Lilla Maria Crisafulli, University of Bologna ; collaboration in the creation of a website and hypertext on the Romantic theatre. Giovanna Silvani, University of Parma ; individual contribution on black slaves in Romantic illegitimate theatre. Repertorio degli autori, attori e personaggi teatrali italiani sulla scena inglese dal primo Rinascimento al tardo Romanticismo: Elam Keir, University of Bologna ; individual contribution on Italian female characters in Gothic theatre.

Rappresentazioni e interazioni britanniche nel processo di unificazione nazionale italiana national coordinator: Conference presentations, seminar talks and lectures