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Journal articles on the topic 'Francigena'

Author: Grafiati

Published: 10 March 2023

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1

Trono, Anna, and Valentina Castronuovo. "The Via Francigena del Sud: The value of pilgrimage routes in the development of inland areas. The state of the art of two emblematic cases." Revista Galega de Economía 30, no. 3 (September 20, 2021): 1–18. http://dx.doi.org/10.15304/rge.30.3.7701.

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On October 18th, 2019, the European Vie Francigene Association (AEVF) unanimously approved the Via Francigena in southern Italy, from Rome to Santa Maria di Leuca. The new route enriches the historical cultural itinerary approved by the Council of Europe in 1994. Encompassing about 900 km of history, traditions and locations, the “Via Francigena del Sud” crosses five Italian regions. This paper focuses on the Via Francigena in Puglia and Campania, seen as an opportunity to conserve and enhance the regions’ cultural and landscape heritage and its enjoyment by tourists. Furthermore, it also aims to analyse the role of local businesses, communities and regional organisations in promoting the routes. Any project focusing onthe development and enhancement of a cultural itinerary in a rural space must be fully aware of the connections between places and networks of human relationships, and the “Via Francigena del Sud” seems to be no exception.

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Claudio, Bellia, Scavone Valeria, and Ingrassia Marzia. "Food and Religion in Sicily—A New Green Tourist Destination by an Ancient Route from the Past." Sustainability 13, no. 12 (June 12, 2021): 6686. http://dx.doi.org/10.3390/su13126686.

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The Francigena Way (Via Francigena) is a long international itinerary that was awarded recognition as a Culture Route of the Council of Europe. It starts in Canterbury (UK), touches 13 European regions and ends in Rome. An ancient track of this route is in Sicily (Southern Italy), and its name is Magna Via Francigena (Great Francigena Way). This track is a pilgrimage route that connects two ancient port cities, Palermo and Agrigento, passing through internal rural territories that now deal with the exodus of population from rural to urban areas. The route passes through the Sicilian territory named “Upper-Belìce corleonese”, a rural area around the city of Corleone (a little village known worldwide for the sad Mafia events) that includes a number of municipalities. In the past, this religious pilgrimage was a fundamental part of the expression of faith for Christians and now still represents for Sicilians a strong symbol of Christian identity. In recent decades, pilgrimage tourism around the world has grown significantly each year. The aim of the study is to know the pilgrims’ motivations for choosing the Magna Via Francigena pilgrimage as a vacation and any possible similarities between pilgrimage tourism and food and wine tourism, in the wider context of sustainable and slow tourism. The Policy Delphi method was applied to collect the opinions of the stakeholders involved. The study highlighted the strong link between religious motivations and local enogastronomy, culture, art and nature. Results will support policy-making in the development of integrated territorial tourist marketing strategies.

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Matheus, Michael. "Borgo San Martino: an early medieval pilgrimage station on the Via Francigena near Sutri." Papers of the British School at Rome 68 (November 2000): 185–99. http://dx.doi.org/10.1017/s0068246200003913.

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BORGO SAN MARTINO: UNA STAZIONE DI PELLEGRINAGGIO ALTO MEDIEVALE SULLA VIA FRANCIGENA VICINO SUTRIUna ricerca documentaria suggerisce l'esistenza di una stazione di pellegrinaggio alto medievale sulla via Cassia a sud di Sutri, nelle vicinanze del Fontanile di San Martino. Questa parte della via Cassia formava un ramo della via Francigena come riportato nella Vita di Gerald d'Aurillac di Odo di Cluny, e la stazione di pellegrinaggio, Borgo San Martino, rappresentava una delle tappe finali del pellegrinaggio verso Roma. Nel tentativo di localizzare il sito di Borgo San Martino una ricognizione archeologica dell'area è stata effettuata ed ha condotto all'ipotesi che i resti sostanziali di una villa Romana a Prati San Martino possano essere stati utilizzati (vedi articolo di Gilkes, Martin e Matheus in questo volume).

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4

Yun Jong Te. "Itinerary of Pilgrims and Cultures, Via Francigena." Journal of Mediterranean Area Studies 20, no. 1 (February 2018): 59–87. http://dx.doi.org/10.18218/jmas.2018.20.1.59.

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Frąckowiak, Izabella. "La vita quotidiana dei pellegrini lungo la Via Francigena nel Medioevo." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 17 (October 12, 2018): 5–16. http://dx.doi.org/10.24917/20811853.17.1.

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Artykuł przedstawia ogólny zarys życia codziennego średniowiecznych pielgrzymów przemierzającychVia Francigena. Tłumaczy znaczenie ich ekwipunku, opisuje różne rodzajenoclegów, mówi o odżywianiu, niebezpieczeństwach czyhających na pielgrzymów w trakciedrogi. Artykuł sięga do fragmentów dzieł literackich i dokumentów na temat pielgrzymowaniaoraz przedstawień figuralnych pielgrzymów w sztuce.

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6

Ossowski, Zdzisław. "EPIDEMIE, ZARAZY I ICH PATRONI. POCZĄTKI KULTU ŚWIĘTEGO ROCHA W EUROPIE." Studia Pelplińskie 55, no. 55 (January 14, 2022): 205–32. http://dx.doi.org/10.12775/splp.2021.012.

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Artykuł prezentuje dynamiczny rozwój kultu św. Rocha w obliczu zarazy. Najstarsze lokalizacje kultu świętego Rocha przebiegają wzdłuż drogi Via Francigena, istniejącej już od X wieku, jako stary szlak pielgrzymi wiodący do Rzymu z rodzinnej miejscowości Rocha – Montpellier. To wzdłuż tej drogi, w położonych przy niej miastach rodzą się początki kultu tego świętego. Takie miasta jak: Voghera, Piacezna obfitują w najstarsze świadectwa kultu, do których zalicza się: kościoły i kaplice pw. św. Rocha, a w nich: relikwiarze, obrazy, rzeźby, jak również powstające przy tych ośrodkach rozliczne bractwa, dzięki którym, jak również dzięki kupcom, handlarzom, drukarzom, duchownym – świeckim i zakonnym, ów kult rozszerzył się z północnych Włoch aż na drugą stronę Alp. W tekście wykorzystano literaturę źródłową.

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Diti, Irene, Daniele Torreggiani, and Patrizia Tassinari. "Rural landscape and cultural routes: a multicriteria spatial classification method tested on an Italian case study." Journal of Agricultural Engineering 46, no. 1 (April 21, 2015): 23. http://dx.doi.org/10.4081/jae.2015.451.

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Europe is characterised by a rich net of itineraries that during the Middle Ages were taken by pilgrims head toward the holy places of Christianity. In Italy the main pilgrimage route is the <em>Via Francigena</em> (t<em>he road that comes from France</em>), which starts from Canterbury and arrives in Rome, running through Europe for about 1800 km. Municipalities and local associations are focused on purposes and actions aimed at the promotion of those routes, rich in history and spirituality. Also for the European Union the enhancement of those itineraries, nowadays used both by pilgrims and tourists, is crucial, as shown by the various projects aimed at the identification of tools for the development of sustainable cultural tourism. It is important to understand how landscape, that according to the European Landscape Convention reflects the <em>sense of places</em> and represents the image of their history, has evolved along those roads, and to analyse the relationships between the built and natural environments, since they maintain a remarkable symbolic connection between places and peoples over time and history. This study focuses on the Italian section of the <em>Via Francigena</em> that crosses the Emilia-Romagna region, in the province of Piacenza. A land classification method is proposed, with the aim to take into account different indicators: land zoning provided by regional laws, elements of relevant historical and natural value, urban elements, type of agriculture. The analyses are carried out on suitable buffers around the path, thus allowing to create landscape profiles. As nature is a key element for the spirituality character of these pilgrimage routes, the classification process takes into account both protected and other valuable natural elements, besides agricultural activities. The outcomes can be useful to define tools aimed to help pilgrims and tourists to understand the surrounding places along their walk, as well as to lend support to rural and urban planning and integrated local development and landscape enhancement projects.

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Pistocchi, Filippo, Roberta Curiazi, and Fiorella Dallari. "Nuevos peregrinos y nuevos turistas para la sostenibilidad medio-ambiental: el turismo lento como vía para la conservación de la autenticidad del patrimonio tangible e intangible de un territorio." Antropología Cuadernos de investigación, no. 19 (October 30, 2018): 53. http://dx.doi.org/10.26807/ant.v0i19.138.

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Este artículo ofrece una lectura de la evolución del estado del arte en materia de proyectos de desarrollo turístico local sostenible, en el marco del turismo “lento” de peregrinación, como aplicación concreta de políticas de armonización entre turismo y ambiente. Se hará referencia, como marco empírico, a unos casos en el ámbito interregional (La Vía Francigena y el Parque Nacional de las Florestas Casentinesi), dentro de un ámbito regional más amplio (Europa). Las experiencias mencionadas, que se ilustrarán según un marco prevalentemente cualitativo y descriptivo, tanto interdisciplinario como intercultural, han utilizado protocolos de sostenibilidad dictados por organizaciones internacionales y europeas, lo que resulta en la aplicación efectiva del turismo lento de “peregrinación”; y en su apoyo como práctica turística ecológicamente sostenible en relación con el más amplio movimiento cultural del “reverdecimiento de la religión”.

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Ansini, Luca, and Benedetta Fani. "Il Setting di Cammino per giovani in messa alla prova. Un progetto pilota." MINORIGIUSTIZIA, no. 1 (September 2020): 204–12. http://dx.doi.org/10.3280/mg2020-001019.

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Nel presente contributo viene descritto un progetto educativo pilota realizzato dalla Onlus "Setting in Cammino" in collaborazione con l'Ussm di Roma, la Regione Lazio e il Dipartimento di Scienze della Formazione dell'Università Roma Tre. Nell'ambito di tre progetti di messa alla prova comunitari (art. 28 Dpr 448/88), già in corso, è stata inserita un'esperienza educativa nel Setting di Cammino: 140 km a piedi lungo la Via Francigena del Lazio, da Bolsena a Roma, per complessivi sette giorni. I tre giovani sono stati accompagnati da due operatori con alta formazione e con specifiche competenze di aiuto nel Setting di Cammino: un pedagogista ed una psicoterapeuta, entrambi di orientamento analitico transazionale. La Regione Lazio ha finanziato il progetto e l'Università di Roma Tre è stata incaricata di effettuare una valutazione pedagogica. Infine, è stata realizzata una Giornata di Studi conclusiva con la presenza dei rappresentanti di tutte le istituzionali coinvolte. Nella premessa vengono sinteticamente descritti gli elementi e le dimensioni del Setting di Cammino, indicando i contesti di ricerca nei quali sono stati elaborati.

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Trono, Anna, and Luigi Oliva. "Innovations in a Traditional Landscape of Pilgrimage: The Via Francigena del Sud towards Rome and Other Apulian Pilgrim’s Routes." Religions 12, no. 12 (December 1, 2021): 1065. http://dx.doi.org/10.3390/rel12121065.

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Religious routes and itineraries can be seen as promoting not only the sharing of ethical and religious values and sentiments of peace and brotherhood but also the awareness and personal growth of the traveller. Those who walk remote pilgrimage paths today wish to experience the fascination of the past, to feel something of the dread and the passion of ancient travellers, but they also seek to fulfil an emotional and intellectual need for authenticity, spirituality and culture. The Puglia region has numerous religious paths that arose in past centuries and continue to be practised by modern pilgrims, who treat the journey as an emotional, educational, social and participatory experience. Appropriate exploitation of this type of journey would enable the promotion of a “gentle” but no less successful tourism, above all in a period of social distancing and global suffering. The present study starts with a presentation of some of the precursors of the many routes that led from the Orient towards Rome, such as those of the Apostle Peter, St Francis of Assisi and the anonymous Pilgrim of Bordeaux. It then examines the new values that prompt people to follow the Via Francigena del Sud that runs along the Italian peninsula linking Europe north of the Alps to the ports of Puglia, and it is just an exemplary case aimed at fulfilling the potential of eastern Mediterranean coastal regions by offering cultural routes and itineraries for sustainable and quality tourism.

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Sabbioni, Andrea, Thomas Villano, and Antonio Corradi. "An Architecture for Service Integration to Fully Support Novel Personalized Smart Tourism Offerings." Sensors 22, no. 4 (February 18, 2022): 1619. http://dx.doi.org/10.3390/s22041619.

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The continuous evolution of IT (information technology) technologies is radically transforming many technical areas and social aspects, also reshaping the way we behave and looking for entertainment and leisure services. In that context, tourism experiences request to enhance the level of user involvement and integration and to create an ever more personalized and connected experience, by leveraging on the differentiated tourist services and information locally present in the territory, by pushing active participation of customers, and by taking advantage of the ever-increasing presence of sensors and IoT (Internet of Things) devices deployed in many realities. However, the deep fragmentation of services and technologies adopted in tourism context characterizes the whole information provided also by customer sensing and IoTs (Internet of Things) heterogeneity and deep clashes with an effective organization of smart tourism. This article presents APERTO5.0 (an Architecture for Personalization and Elaboration of services and data to Reshape Tourism Offers 5.0), an innovative architecture aiming at a whole integration and deep facilitation of tourism service and information organization and blending, to enable the re-provisioning of novel services as advanced aggregates or re-elaborated ones. The proposed solution will demonstrate its effectiveness in the context of Smart Tourism by choosing the real use case of the “Francigena way” (a pilgrim historical path), the Italian part.

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Viva, Serena, Federico Cantini, and Pier Francesco Fabbri. "Post mortem fetal extrusion: Analysis of a coffin birth case from an Early Medieval cemetery along the Via Francigena in Tuscany (Italy)." Journal of Archaeological Science: Reports 32 (August 2020): 102419. http://dx.doi.org/10.1016/j.jasrep.2020.102419.

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13

Masson, Éric, and Maryvonne Prévot. "Analyse du balisage d’un itinéraire culturel du Conseil de l’Europe : l’exemple de la Via Francigena sur quatre tronçons en Suisse et en Italie." Netcom, no. 32-3/4 (December 30, 2018): 287–304. http://dx.doi.org/10.4000/netcom.3581.

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14

Kienzle, Beverly M. "The Works of Hugo Francigena: Tractatus de conversione Pontii de Laracio et exordii Salvaniensis monasterii vera narratio; epistolae (Dijon, Bibliothèque Municipale Ms. 611)." Sacris Erudiri 34 (January 1994): 273–311. http://dx.doi.org/10.1484/j.se.2.303798.

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15

Jasińska, Dorota. "Kaplica św. Małgorzaty w Krakowie- stan badań." Nasza Przeszłość 128 (December 30, 2017): 155–85. http://dx.doi.org/10.52204/np.2017.128.155-185.

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Kaplica św. Małgorzaty na Zwierzyńcu jest jedną z nielicznych świątyń drewnianych zachowanych na terenie Krakowa, a ponadto wyróżnia się oktogonalnym kształtem, rzadko spotykanym w budowlach drewnianych. Mimo tego nie doczekała się dotąd wnikliwej monografii historycznej, uwzględniającej okoliczności jej budowy, późniejsze losy, a także wyjaśnienie kwestii jej funkcji i powiązanej z nią wymowy ideowej. Przynajmniej od końca XVI wieku była miejscem silnego kultu św. Małgorzaty, żyjącej na przełomie III i IV wieku w Antiochii Pizydyjskiej. Wierni nawiedzający ją w dniu patronalnym św. Małgorzaty mogli uzyskać odpust zupełny (nadany przez papieża Innocentego XIII, Benedykta XIV, Piusa VI). Kaplica jest jedynym przykładem świątyni pod tym wezwaniem, na terenie Małopolski, nawiązującej swym kształtem do katedry w Montefiascone, będącej już od wczesnego średniowiecza głównym miejscem kultu świętej Małgorzaty. Montefiascone była znana polskim pielgrzymom gdyż położona jest przy głównym szlaku podróżnym prowadzącym z Polski do Rzymu, ponadto w bliskim sąsiedztwie miejscowości Bolsena, powszechnie znanej i nawiedzanej przez pielgrzymów od XII wieku ze względu na cud Eucharystyczny który miał miejsce w 1263 roku, oraz przy Via Francigena, jednym z najdłuższych europejskich szlaków pielgrzymkowych prowadzącym z Canterbury w Anglii do grobu św. Piotra w Rzymie. Dodatkowo tradycja klasztorna wiąże kaplicę z pochówkami epidemicznymi. Z zachowanych zapisków wizytacyjnych biskupów krakowskich wynika, że już pod koniec XVI wieku stała pośrodku cmentarza. Odwołując się do Instructiones fabricae et supellectilos ecclesiasticae Karola Boromeusza oraz przedsięwzięć budowlanych tego hierarchy, jak i innych przykładów świątyń centralnych wznoszonych na cmentarzach Europy Środkowej w XVII, tak jak kaplica p.w. św. Archanioła Gabriela na cmentarzu św. Sebastiana w Salzburgu wzniesiona z fundacji tamtejszego arcybiskupa Wolfa Dietricha von Raitenaua, można również powiązać ją z pełnioną przez nią funkcją kaplicy cmentarnej. Usytuowanie na wzgórzu nad miastem a także na trasie procesji pasyjnych organizowanych przez Bractwo Męki Pańskiej czyni z niej swoisty odpowiednik Świątyni Grobu Bożego wznoszącej się nad Jerozolimą. Obecność w takiej przestrzeni sakralnej budowli przypominjącej Grób Boży była by wręcz naturalna a naśladowanie w kaplicy cmentarnej budynku oznaczającego miejsca zmartwychwstania Chrystusa niesie oczywiste i ważkie przesłanie.

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Kazmyrchuk, Mariia. "ORTHODOX RELIGIOUS TRADITIONS AND HISTORY OF ORTHODOX PILGRIMAGE IN UKRAINE." Journal of Ukrainian History, no. 39 (2019): 72–80. http://dx.doi.org/10.17721/2522-4611.2019.39.10.

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Ukraine has very old Orthodox religious traditions, as well as a long and stormy history of Orthodox pilgrimage. Just like in Spain and Italy, where pilgrimage routes in Santiago de Compostela and Via Francigena are popular today, Ukraine should popularize its own pilgrimage history. Numerous ancient holy places and shrines of Russia, Cossacks period, the Ukrainian lands under the Russian Empire, the Soviet period are waiting for their pilgrims today. Despite the growing interest in religious travel, there is no analysis of Orthodox religious traditions and the history of Orthodox pilgrimage in Ukraine in historiography. Only certain issues of the problem are covered, mainly on the history of religion. Religious journeys has a long tradition. This is not a new phenomenon. Orthodox religious traditions in Ukraine are very old and are associated with the development of the main religion – Orthodoxy. The pilgrimage has been rapidly intensified and has received a legal framework since the days of Kievan Rus and until the present days. Many prominent pilgrims are known in the history of Ukraine. Among of them: the Kiev Grand Duchess Olga the Monk Anthony of Caves, Varlaam Pechersky, Saint Ephraim of the Caves, bishop of Pereyaslav, Vasyl Hryhorovych-Barskyi and others.Since ancient times, Ukrainians can be proud of their immemorial shrines, which attracted many pilgrims. Among them: the saints canonized in Kievan Rus’, the Kiev-Pechersky Monastery and many others. The tradition of Orthodox pilgrimage has become an integral part of the life of the Ukrainian people, despite the numerous obstacles that have arisen in the historical development of Ukraine. The full history of the Orthodox pilgrimage can not be analyzed in one article. There are many more questions that need to be discussed. It is necessary to pay attention to other religions and their traditions of pilgrimage in the history of Ukraine, as they developed in close cooperation with Orthodoxy in the territory of Ukraine.

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Raele, Donato Antonio, Ginevra Panzarino, Giuseppe Sarcinelli, Maria Assunta Cafiero, Anna Maria Tunzi, and Elena Dellù. "Genetic Evidence of the Black Death in the Abbey of San Leonardo (Apulia Region, Italy): Tracing the Cause of Death in Two Individuals Buried with Coins." Pathogens 10, no. 11 (October 20, 2021): 1354. http://dx.doi.org/10.3390/pathogens10111354.

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The Abbey of San Leonardo in Siponto (Apulia, Southern Italy) was an important religious and medical center during the Middle Ages. It was a crossroads for pilgrims heading along the Via Francigena to the Sanctuary of Monte Sant’Angelo and for merchants passing through the harbor of Manfredonia. A recent excavation of Soprintendenza Archeologica della Puglia investigated a portion of the related cemetery, confirming its chronology to be between the end of the 13th and beginning of the 14th century. Two single graves preserved individuals accompanied by numerous coins dating back to the 14th century, hidden in clothes and in a bag tied to the waist. The human remains of the individuals were analyzed in the Laboratorio di Antropologia Fisica of Soprintendenza ABAP della città metropolitana di Bari. Three teeth from each individual were collected and sent to the Istituto Zooprofilattico Sperimentale di Puglia e Basilicata to study infectious diseases such as malaria, plague, tuberculosis, epidemic typhus and Maltese fever (Brucellosis), potentially related to the lack of inspection of the bodies during burial procedures. DNA extracted from six collected teeth and two additional unrelated human teeth (negative controls) were analyzed using PCR to verify the presence of human DNA (β-globulin) and of pathogens such as Plasmodium spp., Yersinia pestis, Mycobacterium spp., Rickettsia spp. and Brucella spp. The nucleotide sequence of the amplicon was determined to confirm the results. Human DNA was successfully amplified from all eight dental extracts and two different genes of Y. pestis were amplified and sequenced in 4 out of the 6 teeth. Molecular analyses ascertained that the individuals buried in San Leonardo were victims of the Black Death (1347–1353) and the data confirmed the lack of inspection of the corpses despite the presence of numerous coins. This study represents molecular evidence, for the first time, of Southern Italy’s involvement in the second wave of the plague pandemic.

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18

Binding, Günther. "Opus Francigenum." Archiv für Kulturgeschichte 71, no. 1 (June 1989): 45–54. http://dx.doi.org/10.7788/akg.1989.71.1.45.

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Meyvaert, Paul. ""Rainaldus est malus scriptor Francigenus"--Voicing National Antipathy in the Middle Ages." Speculum 66, no. 4 (October 1991): 743–63. http://dx.doi.org/10.2307/2864631.

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Lovino, Francesco. "Maria Stella Calò Mariani, Nicola Cicerale, San Leonardo di Siponto “ iuxta stratam peregrinorum”; Maria Stella Calò Mariani, Adriana Pepe, Luoghi di culto lungo la via francigena In cammino verso la grotta dell’Arcangelo; Maria Stella Calò Mariani, Monte Sant’Angelo. Il complesso monumentale di San Pietro, di Santa Maria Maggiore e del battistero di San Giovanni; Maria Stella Calò Mariani, Natalia D’Amico, Santa Maria di Ripalta sul Fortore (Lesina). Dalla fondazione cistercense alla rinascita celestina; Maria Stella Calò Mariani, La pittura medievale in Capitanata, [ Piccole monografie della Puglia, sezione Capitanata ] , Galatina: Congedo Editore, 2013." Convivium 2, no. 2 (November 2015): 174–77. http://dx.doi.org/10.1484/j.convi.5.111186.

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Valdman, Albert. "Emploi du créole comme langue d'enseignement et décréolisation en Haïti." Language Problems and Language Planning 10, no. 2 (January 1, 1986): 115–39. http://dx.doi.org/10.1075/lplp.10.2.01val.

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SUMMARY The Use of Creole in Education and Decreolization in Haiti This article attempts to show that, as is the case for related French-based creoles coexisting with their lexifier language, Haitian Creole (HC) is subject to decreolization. According to the dynamic model proposed, pidginization, creolization, and decreolization do not constitute clearly demarcated successive states. In fact, decreolization, characterized by the use of forms moving closer to corresponding French forms, appeared from the very moment that HC emerged as a relatively stabilized speech variety. This view is supported by the examination of the earliest written texts for HC, dating from the end of the late colonial period and the early post-independence years. As is the case today, creolization was accelerated by the extension of the use of the vernacular to domains previously reserved to French. But the driving force behind decreolization is the situation of linguistic conflict, marked by a deep ambivalence toward the two coexisting languages on the part of both the bilingual elite and the monolingual HC-speaking masses. While it does lead to a valorization of HC, this ambivalence drives monolingual speakers to select frenchifying forms or those viewed as such. Two opposite trends are observable in standardization. The first, characterizing the leaders of the movement for the valorization of HC and for its use in education and religion, sets as its model rural monolingual speech. The second, appearing in radio and television, favors the frenchifying speech of the urban bilingual elites. In the absence of formal language planning on the part of governmental agencies, the standard form of HC—and, in the long run, the survival of the language as an autonomous speech form—depends on the relative effect of these two currents on the creole-speak-ing masses. In the area of education there is a risk that, should the standard written form of HC diverge excessively from the varieties used by monolingual speakers, the latter would decide that the interests of their children are best served by the use of the dominant language as a classroom language. RESUMO Utiligo de la kreola kiel lingvo de instruado, kaj malkreoligo en Haitio La artikolo celas montri, ke, same kiel ce rilataj francebazitaj kreolaj lingvoj, kiuj kunekzistas kun sia leksikonperanta lingvo, la haitia kreola lingvo (HK) emas al malkreoligo. Laǔ la dinamika modelo tie ci proponita, piginigo, kreoligo kaj malkreoligo ne konsistigas klare apartigitajn stadiojn. Efektive, malkreoliĝo, kiun karakterizas la utiligo de formoj pliproksimiĝantaj al francaj formoj, aperis ekde la momento kiam HK aperis kiel relative stabiligita parolspeco. Tiun vidpunkton subtenas ekzamenado de la plej fruaj skribitaj tekstoj de HK, kiuj datigas de la malfrua kolonia periodo kaj la fruaj jaroj post sendependigo. Kiel hodiaǔ okazas, kreoliĝon plirapidigis la fakto, ke oni plilarĝigis la utiligon de la indigena lingvo en terenojn antafie rezervitajn al la franca lingvo. Sed la impulsa forto malantaǔ malkreoligo estas la situacio de lingva konflikto, kiun karakterizas profunda sanceligo inter la du kunekzistantaj lingvoj flanke de la dulingva elito kaj ankaǔ de la unulingva amaso de parolantoj de HK. Kvankam tio ja altigas la prestigon de HK, la sanceligo igas unulingvulojn elekti francigitajn formojn aǔ formojn, kiujn ili rigardas kiel francajn. Oni povas observi en la normigo du konfliktajn emojn. La unua emo, kiun montras la gvidantoj de la movado por plivalorigo de HK kaj por ĝia utiligo en edukado kaj religio, uzas kiel modelon unu-lingvan kamparan paroladon. La dua emo, kiu montriĝas en radio kaj televido, favoras la francigan parolmanieron de la dulingvaj urbaj elitoj. Dum mankas formala lingvo-planado flanke de registaraj instancoj, la norma formo de HK—kaj, en pli longa daǔro, la pluvivo de la lingvo kiel aǔtonoma parolformo—dependas de la relativa efiko de tiuj du emoj če la kreolparolantaj amasoj. Se temas pri edukado, oni riskas, ke, se la norma skriba formo de HK troe divergus de la parolspecoj uzataj de unulingvuloj, ci-lastaj decidus, ke la interesoj de iliaj infanoj estus plej bone sekvataj se ili utiligus la dominan lingvon kiel lingvon de la klasčambro.

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Herweg, Mathias. "Nichtfiktionale höfische Epik im mittelhochdeutsch-mittelniederländischen Raum: Grundriss eines ›genus francigenum‹." Beiträge zur Geschichte der deutschen Sprache und Literatur 137, no. 2 (January 1, 2015). http://dx.doi.org/10.1515/bgsl-2015-0023.

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AbstractThe fourth volume of ›Germania Litteraria Mediaevalis Francigena‹, edited by G. H. M. Claassens, F. P. Knapp and H. Kugler, is devoted to historical and religious narrative ›matières‹ and genres. The individual chaptersʼ valuation establishes a basis for a wider view of the new understanding the project in its entirety and this issue in particular brings to German and Dutch literature of French and Occitan origins in the 12

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Castiñeiras, Manuel. "La "Porta Francigena": una encrucijada en el nacimiento del gran portal románico." Anales de Historia del Arte, February 28, 2012. http://dx.doi.org/10.5209/rev_anha.2011.37483.

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Battente, Saverio Luigi. "La “regina gotica”: viaggio e soggiorno a Siena. Dalla Francigena al Grand tour fino al turismo di massa." Diacronie, N° 37, 1 (March 29, 2019). http://dx.doi.org/10.4000/diacronie.11113.

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Splendiani, Simone, Fabio Forlani, Antonio Picciotti, and Angelo Presenza. "Social Innovation Project and Tourism Lifestyle Entrepreneurship to Revitalize the Marginal Areas. The Case of the via Francigena Cultural Route." Tourism Planning & Development, January 2, 2023, 1–17. http://dx.doi.org/10.1080/21568316.2022.2161616.

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Peters, Ursula. "Germania Litteraria Mediaevalis Francigena (GLMF). Handbuch der deutschen und niederländischen mittelalterlichen Sprache, Formen, Motive, Stoffe und Werke französischer Herkunft (1100–1300), Bd. 5: Höfischer Roman in Vers und Prosa." Zeitschrift für deutsche Philologie, no. 3 (October 31, 2011). http://dx.doi.org/10.37307/j.1868-7806.2011.03.09.

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"Olivier Cabon, Vincent Francigny, Bernard François, Marc Maillot, Mohamed Musa Ibrahim, Odile Nicoloso, Claude Rilly, and Olivier Rolin 著『Histoire et civilisations du Soudan: de la préhistoire à nos jours.』éditions Soleb / éditions Bleu autour, 2017年, 960頁, 49€." Journal of African Studies 2018, no. 94 (December 31, 2018): 92–93. http://dx.doi.org/10.11619/africa.2018.94_92.

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