Littérature scientifique sur le sujet « Salvatore A. Sanna »

A new species of monitor lizard endemic to Sanana Island in the northwestern Moluccas is described from a preserved specimen and field observations. This is the only melanistic member of the Varanus indicus species group, and the only taxon in the subgenus Euprepiosaurus with prominent orange-red markings. Allied to Varanus melinus of nearby Mangole and Taliabu islands in body proportions and scutellation, the new species is convergent with melanistic populations of the Varanus salvator complex from the Sula Platform, Sulawesi and Togian Islands. On Sanana the new species reaches highest densities in coastal sago palm swamps, a habitat type that is underutilized by other species in the V. indicus group elsewhere in the Moluccas.

Une terre exotique aux moeurs archaïques, peuplée de bandits et marquée par la vendetta : c'est ainsi qu'a principalement été représentée la Sardaigne, pendant de nombreuses années, par un cinéma dit “sarde” s‟inspirant des classiques de la littérature deleddienne et de certains faits divers, et le plus souvent réalisé par des non Sardes. L‟image de l'île et des ses habitants a été forgée par le recours à un grand nombre de stéréotypes, parfois perçus comme outranciers par les spectateurs sardes. À la fin des années 80 apparaissent les premiers signes significatifs d‟une “réappropriation” du cinéma sarde par les Sardes eux-mêmes. Progressivement (et surtout dans les années 2000), plusieurs réalisateurs proposent de nouvelles approches des représentations filmées de leur île, jusqu‟à la constitution plus ou moins consciente d‟un mouvement non officiel appelé “nouveau cinéma sarde” : G. Cabiddu, G. Columbu, P. Sanna, S. Mereu et E. Pau en sont les représentants. Cette étude se propose d‟analyser, par le traitement des oeuvres significatives et une approche sociologique du mouvement, le phénomène collectif du “nouveau cinéma sarde” et les démarches individuelles des auteurs qui le composent, plaçant l‟identité au coeur de la question. Partant du modèle imposé par la littérature et le cinéma relatifs à la Sardaigne, les “nouveaux” cinéastes sardes ont su créer une cinématographie sarde basée sur l‟interprétation et la ré-élaboration des stéréotypes, dans une démarche visant à offrir une nouvelle vision de l‟île, de ses habitants et de leurs pratiques, à une instance spectatorielle hétérogène, à travers les différentes formes de distribution de leurs oeuvres<br>An exotic territory with archaic standards, populated by bandits and marked by vendetta : this is how has mainly been represented Sardinia for many years, by so called “Sardinian” movies inspired by the classics of deleddian literature and some news items, usually directed by non-Sardinians. The image of the island and its people was forged by using a large number of stereotypes, sometimes seen as outrageous by Sardinian spectators. In the late 80‟s had appeared the first significant signs of a Sardinian cinema “reappropriation” by the Sardinians themselves. Progressively (and especially in the 2000‟s), several directors propose new approaches to filmed representations of their island, until the more or less conscious constitution of an informal movement called “new Sardinian cinema” : G. Cabiddu, G. Columbu, P. Sanna, S. Mereu and E. Pau are its main representatives. This study aims to analyze, through the treatment of major works and a sociological approach to the movement, the collective phenomenon of “new Sardinian cinema” and the individual efforts of the authors who make it up, placing the identity to the heart of the matter. Leaving from the model imposed on Sardinia by literature and cinema, the “new” Sardinian directors have created a Sardinian film-making based on the interpretation and re-development of stereotypes, whose wants to offer a new vision of the island, its people and their practices, to a heterogeneous spectatorial instance, through the various forms of distribution of their works

2009/2010<br>Al centro delle scritture letterarie, sorte fuori dall’Italia, che hanno elaborato l’esperienza delle emigrazioni italiane nella Germania Federale del secondo dopoguerra vi è la questione della rappresentazione dell’altro (Gastarbeiter, straniero, estraneo, diverso). Nei testi tutto ciò si traduce nel tentativo di abrogare e demistificare una serie di immagini codificate già disponibili e funzionali a incorporare l’alterità, e nella ricerca di modalità alternative della narrazione dell’altro. Questo produce uno spostamento delle linee di demarcazione fra l’identità e l’alterità, fra il maggiore e il minore, fra lingue e culture diverse ed è funzionale a una negoziazione di nuovi spazi culturali. Fra i risultati più sorprendenti di simili esperimenti letterari (in tedesco, in italiano o bilingui) vi è che, con le immagini e le rappresentazioni, divengono estranei e si alterano anche le lingue, i testi e le scritture. Tutto ciò ha delle conseguenze fondamentali per quanto concerne la riformulazione di identità e comunità, intese come frutto di contatti, passaggi, scambi e traduzioni, e per una diversa concezione di cultura, di lingua e di letteratura, ripensate come esposte all’altro e dunque non normative, non originali, non collegate in modo esclusivo a un territorio, a una provenienza, a una classe, a una località o a una minoranza, ma allargate e allargabili, già eterogenee e interrelate ad altri, ampie e condivise, aperte e processuali. Die Frage nach der Repräsentation des Anderen rückt ins Zentrum eines Korpus außerhalb Italiens veröffentlichter literarischer Schriften, die sich mit der Erfahrung der italienischen Auswanderungen in die Bundesrepublik Deutschland nach dem Zweiten Weltkrieg auseinandersetzen. In den auf Deutsch oder Italienisch verfassten oder zweisprachig angelegten Texten ist nicht nur die Demontage geläufiger Darstellungen des Anderen zu beobachten, der Leser wohnt auch der Suche nach alternativen Narrationsarten der Alterität bei, die sich in der Verschiebung der Grenzlinien zwischen Identität und Alterität, zwischen majeur und mineur, zwischen unterschiedlichen Sprachen und Kulturen manifestiert, und zur Entstehung neuer kultureller Zwischenräume führt. Eine der überraschendsten Auswirkungen solcher Überschreitungen besteht darin, dass sich mit den Bildern und Repräsentationen auch die Sprachen, Texte und Schreibweisen der Literatur verändern und somit gleichsam fremd werden. All diese Verfahren haben grundlegende Auswirkungen auf die Reformulierung von Identitäten und Gemeinschaften als Resultaten von Kontakten, Übergängen, Austauschbeziehungen und Übersetzungen. Die Basis dafür bildet zweifelsohne eine andere Konzeption von Kultur, Sprache und Literatur: Dem Anderen ausgesetzt sind sie nicht normativ, nicht echt oder exklusiv, an kein Territorium, keinen Ursprung, keine Klasse, keinen Ort und keine Minderheit gebunden, sondern erscheinen erweitert und erweiterbar, schon heterogen und mit anderen verflochten, breit und teilbar, offen und prozesshaft.<br>XXII Ciclo<br>1974

This paper addresses the issue of balancing the two values underlying the accessibility and conservation of cultural heritage: its use and its protection. These values are often, wrongly, regarded as opposites, or as incompatible. The reason for this contrast originates in the way of understanding ancient architecture and in the value of the relationship between architecture and people. This issue is considered by presenting a recent case concerning the Museum of Santa Giulia in Brescia, a multi-layered complex that preserves evidence ranging from the prehistoric to the contemporary age, housed in a monastic complex of Longobard origin. The recent failure to build some ramps proposed for increasing accessibility to the church of San Salvatore, an integral part of the museum’s itinerary, offers an opportunity to reflect on the need for better integration between different, and only apparently opposed, instances. The topic is dealt with by referring to the most recent disciplinary reflections in the field of conservation carried out in Italy with respect to the issue of accessibility to the cultural heritage, without neglecting juridical-normative aspects and international documents, such as the Faro Convention. This multidisciplinary reading aims to highlight the main significance of accessing cultural heritage, with reference also to the objectives of sustainable development and the human development of the individual and the reference community.