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Il Gazzettino. Message from the Board. We hope you had a wonderful Holiday Season. We wish everyone a. Happy, Healthy and Prosperous. I only dropped three in the Review above online Il Gazzettino Letterario V1: Di Lecce () book sites.. They can be used on books u can read online risks of. The National Institute of Nuclear Physics is a public research body that operates under the control of the Ministry of Education. It conducts research, experimental .

Giantin S a Emergenza immigrazione: Giantin S b Migranti: Antipode , 46 2: Houtum H van Human Blacklisting: Environment and Planning D: Society and Space, 28 6: Hyndman J A refugee camp conundrum: Geopolitics liberal democracy and protracted refugee situations. Refuge , 28 2: Il Messaggero Il vicesindaco leghista sgombera i migranti.

Compilation of Available Data and Information June Compilation of Available Data and Information September Isin E. Frontiers Zones Camps. Dauphinee Elizabeth and Cristina Masters. The logics of biopower and the war on terror: Palgrave Macmillan — Jeffrey A Building state capacity in post-conflict Bosnia and Herzegovina: The case of Brcko District. Jeffrey A. The Improvised State: Leshem N Spaces of abandonment: Genealogies lives and critical horizons. Li, T.

To make live or let die? Rural dispossession and the protection of surplus populations.

Antipode , 41 1: The transit camp and urban integration in a bridge society. Journal of Urban Affairs: Manzin M Rotta balcanica: Mbembe A Necropolitics. Public Culture , Medici Senza Frontiere Bosnia: Katz I. Martin D. The Camp Reconsidered. Boulder CO: Menjivar M. Ness eds.


The Oxford Handbook of Migration Crises. Oxford University Press. Rygiel K Bordering solidarities: Migrant activism and the politics of movement and camps at Calais. Citizenship Studies , 15 1: Minca C. Reflections from a Serbian Observatory. Towards Understanding of Contemporary Migration. Sarti G Rive e Molo Audace dormitorio per profughi vicino al salotto buono. A Drift Towards Security. Journal of Regional Security , 12 1: Integration and Acceptance of Refugees.

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Mainstream Societies. Sossi F Migrare. Spazi di confinamento e strategie di esistenza, Milan: Il Saggiatore. Speer J The rise of the tent ward: Homeless camps in the era of mass incarceration in Political Geography, Squire V.

International Political Sociology , 7 1: Strategija u oblasti migracija i azila i akcioni plan za period godina Ministarstvo sigurnosti Bosne i Hercegovine Sarajevo https: Piazza Barche, Padova: Poligrafo, pp. I repeatedly rely on these studies of mine, and especially on the latter, in the course of the present essay.

Stow p. It should be noted that the analogy of the scene applies to Italian squares piazze more generally as a defining characteristic of Italy's public life: see Fontana, Alessandro : La scena, in Storia d'Italia vol.

I luoghi della vita pubblica dal ai nostri giorni, Milano: Mondadori.

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A recent assessment on Jewish spaces is also Fonrobert, Charlotte Elisheva 14 Reinventing Jewish Venice of the Ghetto developed in the past two centuries: from its reinvention and orientalization, through the nationalization and patriotification, to the monumentalization and museumifica- tion and, finally, to its metaphorization.

Orientalization In the eighteenth and nineteenth Venice was famous one of the key destinations of Grand Tour of Italy. Such notable visitors as Goethe or Lord Byron, however, never visited the ghetto itself, but only the ancient Jewish Cemetery on the island of Lido.

This work went through numerous French editions and was also translated into English as Journeys in Italy in Howells : Venetian Life, Cambridge Mass. Howell's characterization of the Ghetto was heavily stereotypical, verging onto the anti-Semitic.

The volume opens with the story A Child of the Ghetto and closes with Chad Gadya, set during the Passover dinner of a wealthy and emancipated Jewish family, who had left the Ghetto and lived in a palace on the Venetian Grand Canal. Simon ed. It appeared to him as a dirty, dark and degraded neighborhood, whose inhabitants wandered in rags like ghosts. For the broader cultural context, quite different from the Italian, see Aschheim, Steven : Brothers and Strangers. See also below, note Probably also for this reason for a long time, despite the survival of its architectural treasures, the Ghetto did not feature among the historical and artistic landmarks of the traditional sightseeing tours of Venice.

The neighborhood is not even mentioned for example in the classic Italy. Handbook for Travellers by Karl Baedecker in its first editions since I have consulted them from the 2nd edition of It begins to appear, although with brief references, in later editions from In the rich collections or series of photos of Venice from the late 19th and early 20th century, even when including low-income areas of the city, we do not find pictures of the Ghetto.

It may be interesting to notice that this absence from the general sight and public views of Venice — in this case perhaps also for more complex and specific tensions surrounding the Ghetto as symbol — is confirmed by the fact that the neighborhood is not even mentioned in the correspondence or writings concerning their visits to the city by prominent intellectuals or writers, Jewish or of Jewish background, such as Sigmund Freud, Marcel Proust or Theodor Herzl, who do not seem to have gone there.

Here and elsewhere, unless otherwise noted, translations into English are mine.

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One of the reasons for this was that many members of the community did not want Jewish names to appear on public 18 See Gautier, Italia, pp. A contemporary Italian version of this article appeared in the major Italian Jewish journal of the time, La rassegna mensile di Israel, December , pp.

For a more recent overview on Jewish orientalism and the orientalization of Jews, see Kalmar, Ivan D. In his seminal analysis, George Mosse noted the ways in which the First World War created a Christian imagery of death, spreading and imposing it all over Europe on Christians and non-Christians alike.

Likewise, in Catholic Italy, it was not uncommon that a Jewish soldier be put to rest under a cross. The Jewish community of Venice reacted negatively to this practice, even though some of its members still thought that the Jewish names should appear together with all the other fallen. In , finally, a marble plate was mounted on the facade of the Levantine synagogue in the Ghetto, and it was inaugurated in the presence of public authorities in a patriotic ceremony.

The Jewish Community board had in fact voted for a monument to be built in the Jewish cemetery on the Lido island, but the lower-income, and in some cases indigent, section of the community which still lived in the Ghetto protested that there had to be a monument also in the Jewish neighborhood, as a token and exhibition of the courage and patriotism of Venetian Jewish soldiers.

Although both monuments were built in the end, the conflict revealed the ambivalence of the social elite of the community towards the Jewish neighborhood, still perceived as a surviving sign of poverty, absence of freedom and a stigma of the past centuries.

The wealthier and more acculturated Jews of Venice wished to leave this past behind, as they had moved to more central areas of the town and strived to fully integrate with the Venetian and Italian society.

The participation of Jewish soldiers in the First World War represented the full integration of the Jewish minority within the Italian society. Fifteen years later, in , this tradition was tragically broken, as the commemoration of the Jewish participation in the Great War was outlawed by the racist and anti-Semitic fascist regime.

This separation, which is still in part present today in the common talk of the Jewish community and which can be found in similar forms in most Jewish communities and perhaps in most communities more generally , was and is represented in the local Venetian Jewish imaginary and dialect as a distinction between the higher "il su" [the high] and the lower "il zo" [the low] section of the Jewish society.

For the Italian context, see Isnenghi, Mario, ed. Here I am referring more specifically to the context evoked by Mosse, George L. Roberto Sarfatti, who had died on 18 Reinventing Jewish Venice Museumification It should be noted that the official seat of the Jewish Community of Venice, the office of the President, the meeting hall of the Board and the Cultural Center did not return to the Ghetto until the early s, and even then only after a lively debate among the community members.

Most Venetian Jews had by then abandoned the Jewish neighborhood, having moved towards the city center.

Especially the wealthy would return to the Ghetto only for the services in the synagogues during the Jewish high holidays. For a century and a half after its gates had been shattered, the Ghetto had still persisted not simply as physical site, but also as section of the community which, especially in the first decades of the twentieth century, was still assisted through philanthropy by the wealthy members of the Jewish community.

The return of the Community Center to the Ghetto in the mid-seventies was a final result of the rising attention towards the neighborhood. The city of Venice, the Italian state and international committees for example Save Venice, which had started working for the rescue and safeguard of the city since the great flood of became increasingly interested in the ancient buildings of the Ghetto and its architectural treasures.

Thus, in the course of the s and with an increased intensity between and , a fund-raising campaign and restoration works took place, aimed at preserving the seventeenth-century synagogues in the Ghetto. Out of five synagogues, which are major landmarks and tourist destinations of the district today, only one remains open for religious services all year round, on Saturdays and the holidays; two others open once a year, on Yom Kippur.

The process of rediscovering the Ghetto, led by the Jewish Community and supported by the local public authorities as well as international organizations, reached the first major conclusion in , with the inauguration of a new Jewish museum in the Campo di Ghetto Nuovo.

Venetian Jews were both participating in the re-invention, and at the battlefield aged 17, was the son of Margherita Sarfatti, the critic and writer known for her liaison with Benito Mussolini see Cannistraro, Philip V.

These processes of the late s and early s should in fact be set in the context of a broader rediscovery of Jewish culture in Italy.

The publishing industry, exhibitions, theater and film makers started recognizing Italian Jews, and Jews more generally, as an attractive, even fashionable subject. The revival of Jewish culture had been fueled by episodes such as Isaac Bashevis Singer becoming the Nobel Laureate in literature in and by the rise of a new historiographical and cultural interest in the Jewish heritage of Central Europe.Mediterranean Mobilities, London: Pardo, Emilio : Luci e ombre. Published February 13, Cannistraro Philip V.

The reliefs were inspired by Blatas' drawings produced as the opening images for the TV series Holocaust. Mouth a little 'short, but full, fairly alcoholic, spicy aftertaste.