Piazza Vittorio : la transformazione urbanistica : quale identità per i nuovi cittadini? Identity and meaningful place making

Il caso della riqualificazione di Piazza Vittorio, ormai divenuta luogo storico dell'immigrazione a Roma, è un esempio delle sfide che si pongono oggi alle metropoli multietniche ed un'ottima occasione per riflettere sul significato che questo tipo di interventi assume per l'identità culturale della città e dei suoi abitanti, vecchi e nuovi. Lo studio proposto in questo volume chiama in causa la nozione di cultural built heritage, cioè il retaggio culturale di cui è testimone l'architettura, per mostrare quanto e come l'ambiente costruito dagli interventi architettonici ed urbanistici contribuisca a rappresentare, dunque a raccontare ed organizzare, sia lo spazio, sia gli scambi che in esso hanno luogo, sia le identità di coloro che lo abitano. È il primo volume della collana "Squarci. Mobilità dell'uomo, del suo pensiero e delle sue opere", presentata dal curatore Claudio Rossi in un'ampia introduzione. All'interno di "Squarci" si vuole proporre un percorso di studi e ricerche corredati da un dvd. L'occhio della telecamera - attraverso interviste o la realizzazione di docu-film - arricchisce la ricerca con nuove dimensioni d'analisi, che aggiungono elementi di comprensione e talvolta spingono a riconsiderare i risultati stessi delle indagini svolte. È quanto accade per "Mostafa, il mercato trasferito ed altre storie. La trasformazione di Piazza Vittorio a Roma", scritto e diretto da Emanuele Svezia

Hagia Sofia (532–537AD) : a study of centrality, interiority and transcendence in architecture

The study by Robin Evans of the centralised churches of the Renaissance explores the idea of centrality, and argues that architecture does not simply invest in one geometric centre. Evans’s analysis makes detours into the histories of theology, geometry and mathematics attempting to find how architecture participates with these fields. In a footnote, he suggests that architecture in its singular artistic physicality ‘suspends our disbelief in the ideal’, offering a world that does not reflect culture, in all its fullness, but rather supplements culture’s incompleteness. This idea reiterates psychoanalytic theories of Freud and Kristeva that qualify the notion of transcendence with the psychoanalytic concept of transference. Architecture, like art, is able to resolve that which in society and in other fields remains a contradiction, giving a picture (albeit fictional) of a harmonious and unified order and wholeness. In this essay, I turn to Hagia Sofia (532–537AD) in present-day Istanbul, a church that marks the beginning of a Christian empire relocated to Constantinople, East of Rome, and built one thousand years before the Renaissance churches discussed by Evans. Hagia Sofia is a building that symbolises the shift towards a domed centralised form, away from a basilica form, and a building that develops an innovative interior. Hagia Sofia is usually observed and described in a devotional manner, as though addressing the architecture of the church is equivalent to a pious person addressing the church itself, and more significantly, addressing the Divine figure of God, through the architecture of the church. Its influence on Islamic mosque design has been noted. What rôle does Hagia Sofia play in the kind of artistic mastery that Evans is proposing, and what other dimensions of centrality and transcendence in architecture are offered by a study of Hagia Sofia?

The politics of place : citing and re-siting the Palazzo Littorio, Mussolini’s new Fascist Party headquarters in Rome

In 1934 and in 1937, two rounds of a major architectural competition were held for the Palazzo Littorio, the new Fascist Party Headquarters in Rome to be built in the heart of the ancient city and measuring its architectural worth against the Colosseum itself. Once the second round was announced, foreign and domestic policy shifted towards a more repressive climate and Italy had become an Empire. The processes behind the competitions represent the relationship between architecture and consent, the establishment and development of a ‘Fascist’ style, the Monumentalism versus Rationalism debate and increasing Party influence over artistic expression.

The international legal status of the Vatican/Holy See complex

This article offers a re-examination of the international legal status of what is here termed the Vatican/Holy See complex (VHS), focusing on claims to statehood. The problematic ‘effect’ of Vatican City, of the Holy See, of the papacy and of associated entities is interrogated at the level of international law, entering as little as possible into administrative or theological distinctions. The various grounds cited as supporting status amounting to statehood are argued to be inadequate. The continuing exchange of representatives with states by the VHS is missionary and hierarchical in character and is reflective neither of the reciprocity of peers nor of customary obligation going to law. Agreements entered into by the papacy with the Kingdom of Italy (the Lateran Pacts) in 1929, relating to the status of the geographical territory known as Vatican City, cannot be determinative of international status. Nor can membership of international agreements and organizations confer a status amounting to statehood. Events and practices since 1929 have not substantially altered international status as of 1870. The Roman Catholic Church is but one of many faith-based international movements, and since the eclipse of the papal state nearly one-and-a-half centuries ago, the status in international law of its temporal headquarters in Rome should not be privileged.