Supersticions i espectacles a l'antiga Roma

La passió que els espectacles del circ, del teatre i de l"amfiteatre van despertar entre els habitants de l"antiga Roma és ben coneguda, i no respon només a un tòpic dels nostres dies. Les al·lusions que trobem en les fonts escrites són molt abundants. Igualment, són molt nombroses les manifestacions artístiques que tenen per subjecte un tema relacionat amb el món lúdic.Aquesta passió va afectar tothom, fins i tot els cristians, als quals no els era lícit acudir a exhibicions d"aquesta mena

La participació de les províncies a la Unió Europea. Estudi comparat dels casos de Barcelona, Estocolm, Hannover, Lódz i Roma

L’actual context de crisi econòmica en què es troben molts dels països europeus sembla haver accelerat el debat territorial. Per una banda, alguns governs dels Estats membres han proposat unes reformes en la direcció de racionalitzar (i/o suprimir) els nombrosos nivells de govern que existeixen al llarg de la geografia europea. Per l’altra, la Unió Europea (UE) segueix apostant per una major participació dels ens territorials en les diferents fases del procés de presa de decisions comunitari. El present treball tracta de descriure i observar el paper dels governs locals intermedis en el procés de presa de decisions europeu amb l’objectiu de d’analitzar l’impacte del procés d’integració europea sobre el context territorial. La pregunta de recerca s'ha centrat en entendre com i de quina manera els ens locals intermedis poden participar e influir a la presa de decisions europea. La metodologia de l’estudi es basa en una anàlisi comparativa que inclou cinc autoritats locals intermèdies de cinc Estats membres: la Diputació de Barcelona (Espanya), el Landkreis d’Hannover (Alemanya), el powiat de Łódź (Polònia), la provincia de Roma (Itàlia) i el lan d’Estocolm (Suècia).

Nuova Pianta di Roma : Data in Luce da Giambattista Nolli l’Anno MDCCXLVIII

Tämä yksityiskohtainen Rooman kaupungin kartta on kuuluisa kaupunkihistorian ja -suunnittelun klassikko. Kartan tekijä Nolli (ca. 1692-1756) aloitti työnsä 1736 ja työskenteli 12 vuotta tutkien ja mitaten tarkasti kaupungin rakennukset, tontit, ja rakenteet. Lopputuloksensa syntyi Nuova pianta di Roma, usein vain Pianta grandeksi kutsuttu. Nolli määrittelee kaupungin paikat sen mukaan, ovatko ne julkisia tai puolijulkisia. Kaupungin vanhat ja modernit monumentit, kirkot, teatterit, puutarhat, torit, kadut ja pasaasit, joihin yleisöllä on pääsy, kuvataan valkoisella, yksityiset tilat on sävytetty tumman harmaiksi. Julkisiin rakennuksiin liittyvät arkkitehtuurisuunnitelmat on liitetty niiden oheen. Mukana on myös antiikin arkeologisten tilojen suunnitelmia, kuten Diokletianuksen kylpylät ja Colosseum, joiden kohdalla restauroidut osat on merkitty valkoisella. Kartta siis dokumentoi Rooman kulttuurisen ja taiteellisen tilan 1700-luvulla, aikana jolloin Rooma oli eurooppalaisen intelligentsian Grand Tourien määränpää.

Guercino (1591-1666). Capolavori da Cento e da Roma

Un dels molts actes amb què la ciutat de Roma ha celebrat els 150 anys de la unificació d"Itàlia (1861˗2011) ha estat la presentació oficial del complex i acurat procés de restauració del Palazzo Barberini (1625˗1633). Restauració de l"edifici i, alhora, reestructuració de l"espai expositiu i del discurs museogràfic de la Galleria Nazionale di Arte Antica, dirigit tot per Rossella Vodret, reconeguda historiadora de l"art i Soprintendente per il Patrimonio Storico Artistico e del Polo Museale di Roma.

Roma al tempo di Caravaggio.1600-1630

Quan l’any 1602 el pintor i tractadista Federico Zuccari publicà L’Ideade’pittori, scultori et architetti, Caravaggio ja havia radicalitzat el seu llenguatge versun fort naturalisme, al qual afegia un tractament de forts contrastos lumínics patent enl’obra, dos anys més tardana, que inaugura la mostra: La verge de Loreto, tambéconeguda com la Verge del peregrins. Davant el procés creatiu de Zuccari basat en laIdea, es a dir el disegno interno de bellesa, Caravaggio pren la realitat com a modeltrencant així amb el manierisme reformat que, a la Roma papal, te la seva plasmació al’Oratori dels Gonfalone on el citat tractadista hi va participar. D’altra banda la novamanera caravaggesca es contraria a la proposada per Annibale Carracci al programa dela Galeria Farnese i, alhora, per la defensada per tota la tractadística italiana del segleXVII, des de Giovanni Battista Agucchi, en el seu Tractat de la pintura(1607-1615),fins a Giovan Pietro Bellori en el seu discurs L’Idea del pittore, dello scultore edell’architetto, scelta dalle bellezze naturali superiore alla natura que seguint els vellsprincipis de la Poètica defensen que l’obra d’art ha de tenir versemblança, ha d’imitar els millors i pot corregir la realitat. No es estrany, doncs, que Agucchi posi comexemple a seguir l’art d’Annibale Carracci i que compari a Caravaggio amb l’escultorgrec Demetri, que va seguir tant al peu de la lletra la semblança que no va tenirconsideració per la bellesa.

Acerca de la fecha del martirio de Genesio de Roma

Con seguridad , Genesio de Roma es el más célebre de los actores mártires que, según una extendida leyenda hagiográfica, murieron a causa de una conversión milagrosa mientras actuaban sobre el escenario. Su figura rozó de gran fortuna en Occidente y su historia aparece recogida en numerosos pasionarios y martirologios. En este trabajo estudiamos todas estas fuentes, presentándolas en orden cronológico y estableciendo las diversas relaciones entre ellas.

Programació del Parc de Malafede (Roma)

L’exercici proposa la creació del Parc de Malafede a l’espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d’equipaments i serveis.El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d’actes i gimnàs, i que esdevindrà el punt central del projecte.

Programació del Parc de Malafede (Roma)

L'exercici proposa la creació del Parc de Malafede a l'espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d'equipaments i serveis. El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d'actes i gimnàs, i que esdevindrà el punt central del projecte

Conversioni al cattolicesimo a Roma tra Sei e Settecento. La presenza degli scandinavi nell’Ospizio dei Convertendi.

In my PhD dissertation, I have examined a group of people of Scandinavian origin received by Ospizio dei Convertendi. This group has been hitherto largely unknown to historical research. The Ospizio was an institute founded by the Oratorian Congregation in Rome in 1673 to provide religious instruction and material aid to both recent and aspirant converts to Roman Catholicism. My research traces the profile of converts and a typology of motives, examining different factors which influenced the conversion process. I show that the key factors were often of a social rather than a religious nature. Moreover, I have analyzed the hospice in the context of Counter-Reformation charity as well. In terms of numbers, the Scandinavians formed a somewhat marginal yet not insignificant group within the Roman hospice. Out of a total of 2203 guests received between 1673 and 1706, 4.6 % were Scandinavians: 74 Swedes (including Finland and Livonia) and 27 Danes (including Norway). They came from a rigorously Protestant region which reacted to Catholicism with severe legislative measures. Converts to Catholicism risked confiscation of their goods, expulsion or even capital punishment. Since both Sweden and Denmark were practically impenetrable to Catholicism at the time and clandestine missionary attempts often failed before they had even properly started, the Roman Catholic Church shifted its interest towards Northerners arriving in Rome, a preferred destination for young noblemen, artists and migrant craftsmen. The material related to Ospizio dei Convertendi, conserved in the Vatican archives, is a scarcely known yet unusually rich source, not only for the religious history of our continent, but also for social history and the study of migration in early modern Europe. It contains a wealth of information about members of the subordinate classes, of their travels and lives in Europe. The profile delineated in these documents is of individuals who had a wide range of different professions and different aspirations. These documents encompass a vast social spectrum that was highly mobile on a continent which by that time had become pluriconfessional. Therefore, these migrants faced the complex religious reality in their everyday life. The principal corpus of my research consists of two types of manuscript sources created for administrative and in a way also for apologetic purposes of the Roman Catholic Church. My starting point is the Primo registro generale of Ospizio dei Convertendi. This is a volume in which the following information about each guest was registered: name, nationality, city of origin, age, sex, profession, confession professed before converting, date of arrival, departure, abjuration and baptism. Typically, the convert was male, originating from Stockholm or Copenhagen, from 21 to 30 years of age. The biggest occupational groups in descending order were soldiers, noblemen, craftsmen and sailors. Thus the data reflects a multiform reality of interurban and long distance migration, ideals regarding the education of young noblemen and gentry as well as the need of European armies to hire foreign mercenaries in their various campaigns. Against this background the almost total absence of women is hardly surprising: there is only one woman in the material I have studied. The second main source, Nota degl’ospiti ricevuti e spese fatte per essi, sheds more light on the choices of the converts, their motivations and their lives outside Scandinavia before reaching Rome. This narrative material permits an analysis which completes but also goes far beyond the columns of the Institute’s general register. This material consists of reports written by Catholic priests based on an interview conducted upon each guest’s arrival. The material frequently includes information on what the converts would do following their departure from the Institute as well. These sources have a specific narrative form and contain short biographies, list reasons for converting and information about the journey from the North to the Mediterranean - a journey which in many cases took several years. Moreover, they show that certain unorthodox practices such as calling on the saints and pleading for help from them were not uncommon in the Protestant popular religion. The recording of information on conversions from Protestantism to Catholicism reflects both religious and social interest on the part of the receiving institute. The information obtained was used for the purposes of religious teaching, for finding adequate ways of inserting the convert into Italian society so that he could earn a living, and to find effective methods to convert others with a similar cultural and geographical background. The stories recorded were based on interviews with the newly-arrived, information obtained from a travel companion or fellow countrymen, or from written documents the aspirant converts carried with them. These sources illustrate, although sometimes in rather simplified ways, the circumstances and motivations which were relevant to the choice of changing one’s confession. In addition, I have examined petitions addressed to the hospice and other Roman authorities in order to get financial aid. These petitions were written by Italian scrittori, and they contain certain conventions and topoi of presenting the conversion with the purpose of improving the chances of obtaining financial aid. It is through these filters, which may seem initially almost invisible, that the remote voice of the converts reaches us. The results of the analysis are particularly interesting because they disagree with some of the principal conclusions of previous work on the subject. First, earlier research has focused almost exclusively on the conversions of noblemen, and has argued, second, that the Queen Christina of Sweden was the driving force behind their change of confession. The sources examined for this dissertation present a profile of long-distance migrants, many of them members of the subordinate classes, who were looking for ways to make their living in Europe. These people had in many cases left their country of origin several years earlier and not for religious reasons, so, crucially, we are not dealing with confessional migration in these cases. Rather, conversion was a complex process, intricately tied up with strategies of survival, integration and upward social mobility. At the same time, while these components are significant on their own right, they do not necessarily point to the absence of motivations of a more clearly religious nature.

A preceptoria na formação médica: o que dizem os trabalhos nos congressos Brasileiros de educação médica 2007-2009

Transformações recentes na educação e no sistema de saúde brasileiros repercutiram nas instituições de ensino médico e demais áreas da saúde, exigindo um novo perfil de profissional: mais crítico, humanista, reflexivo e ético. O preceptor tem importante papel na formação médica, ao integrar a teoria e a prática no contexto da assistência durante o período do internato, mas esta atividade de ensino é pouco considerada. Não existe capacitação específica para desenvolver essas qualidades e construir uma efetiva relação médico-aluno. Foram analisados 176 trabalhos dos congressos brasileiros de educação médica referentes à preceptoria quanto a conceito aplicado, atividade exercida, formação e capacitação em articular teoria e prática e fornecer subsídios à prática profissional. A formação e capacitação dos preceptores é um tema pouco discutido, embora esteja cada vez mais presente nos congressos.