Artigos de revistas sobre o tema "War and unification (1859-1860)"

In 1859–60 the Risorgimento culminated in the unification of Italy under King Victor Emmanuel II of Piedmont-Sardinia. Irish public opinion watched the process of unification with intense interest, largely because of the papacy’s involvement. The movement for unification directly threatened Pope Pius IX’s hold over the Papal States, and by 1860 he had lost all his dominions but Rome. As a result, Irish public opinion on the Risorgimento divided along the religious fault-line. Protestant identification with the struggle for unification was mirrored by passionate Catholic support for Pius IX, and Ireland’s longstanding religious animosities were projected onto the struggle between the pope and the Piedmontese. Perugia became Scullabogue, Spoleto Limerick. This sense of identification explains why events in Italy resonated so powerfully in Ireland. For religious ultras on both sides, the Risorgimento was essentially a religious struggle, a strategically important battle in the ongoing war between true religion and the powers of darkness.

The double election of Colonel Alexandru Ioan Cuza as ruler of the United Principalities of Moldova and Wallachia also opened for the army the process of unification, modernization and progress. New structures were created, new weapons, the army broadened. Military legislation strengthened order and discipline. The training and preparation of the army changed. The military service became compulsory. It was a beneficial stage for the country's army, on the basis of which the army was prepared to cover itself with glory in the War of Independence in 1877-1878.

AbstractAustria’s defeat in the Sardinian War of 1859 triggered renewed debates about the right path to German unification as well as a satirical campaign in Berlin’s Kladderadatsch in which the emigrant Herwegh also tried to participate. However, a ghazel written by him for this campaign proved to be too complex even for the taste of the editorial staff. The poem’s coded statement in opposition to the Austrian government and in support of Duke Ernst II of Coburg-Gotha, or rather, for the Deutsche Nationalverein is made comprehensible here for the first time on the basis of historical documents.

The Union of the Romanian Principalities of Moldavia and Wallachia has been an ideal of the nation for centuries, expressed by its intellectuals and policy makers. Its fulfillment was rendered possible in the enlightened era of the nineteenth century, following the Crimean War (1853-1856) and the Peace of Paris. The Peace Treaty of 1856, involving Russia, the Ottoman Empire, France, Great Britain and the Kingdom of Sardinia, and then the Paris convention of 1858, enabled the Union of the Principalities in 1859. In this context, the progressive Romanian intellectuals played an essential role in awakening the national consciousness of the masses called upon to vote, as well as in the elaboration of the strategy to be implemented, both internally and internationally. The Society of Physicians and Naturalists of the Principality of Moldavia (SPN), the first scientific society not only in the Romanian Principalities but also in Southeast Europe (1830), got involved in this national unification process, seen as a condition of emancipation, stability and European integration of their country. SPN was therefore not only the seat where Colonel Alexandru Ioan Cuza was appointed as the sole candidate for the Reign of Moldavia on January 3rd , 1859, but also a nucleus of struggle for the Union. It is plausible that, due to the participation of some of the leading SPN members, ideological confrontations took place within this scientific forum and tactics were envisaged meant to achieve the Union of the Principalities through the victory of the Unionist Party. Ever since SPN remained linked to the memory of Cuza's election in Moldavia, and this constituted another fundamental contribution of this academic institution to the overall establishment of modern Romania. Immediately after the Union, in 1860 the Society of Physicians and Naturalists of the Principality of Moldavia became the Society of Physicians and Naturalists of Iași and kept on integrating both national and international personalities from the entire world.

SummarySince the early nineteenth century political opposition became a central concept of political representation in constitutional monarchies. While this concept marked the political language of unified Italy on the national level, in local administration the legitimacy of political opposition remained an issue of dispute, as illustrated in this analysis of the political language in Bologna's local council. Local perceptions of national events, like the government's reaction to Garibaldi's unsuccessful Mentana-campaign, assumed major symbolic meaning in local politics and challenged traditional understandings of municipal administration by introducing the concept of political opposition. In Bologna, after Rome the second city of the former Papal State, the Moderates were able to grow into a position of political hegemony after the Unification of Italy and remained the predominant political force also after Italy's “parliamentary revolution” of 1876 and the electoral reforms of the 1880s. As a consequence of its limited influence on the local administration, Bologna's Left defined its ideological profile earlier and more clearly than the Left in other parts of Italy and integrated issues of national importance into local political discourse. Analysing the relationship between central administration and periphery, the article reveals the development of political language and the changing meanings of political representation between Unification and World War One and explains on this basis the escalation of social and political conflict in Finesecolo Italy.

Abstract As the forces of racial anxiety and pandemic combined in America in 2020 in the BLM protests and COVID-19 outbreak, so too they combine in Nathaniel Hawthorne's The Marble Faun (1860) in the form of antebellum racism and malaria. Written shortly after his European tour, Hawthorne's final novel, which is packed with comments about the poisonous Roman air, features New England artists Hilda and Kenyon who must navigate Italy without becoming degraded, while Italians Miriam and Donatello belong to the corruption that Italy breeds. The pestilence oozing between the lines of this novel is born out of racial transgressions; though different in scope from America's enslavement of Africans, the tension between white, Protestant American culture and Catholic Italy speaks to the same neuroses haunting the American psyche of not only the 1850s but also the twenty-first century. The American characters' separation from the Roman atmosphere mirrors the growing separation between North and South during the runup to the Civil War. Like America, Italy was on the verge of war, although as a force of unification instead of dissolution; yet for both, Hawthorne subverts the open discussion of any political tension to the level of a diseased atmosphere.

This paper is a review of Italy's stuttering progress towards regional autonomy. At the unification of Italy in 1860, a centralised administrative structure was adopted, as prescribed by the Piedmontese Constitution of 1848. Centralisation of political power reached its apogee during the Fascist period. Regionalist sentiment resurfaced strongly after the last war and gained formal expression in the 1948 Republican Constitution, which provided for the creation of five ‘special’ and fourteen (later fifteen) ‘ordinary’ regions. The special regions—regions of special linguistic or political sensitivity (Valle d'Aosta, Trentino-Alto Adige, Friuli-Venezia Giulia, Sicily and Sardinia)—were established between 1948 and 1963, but delays orchestrated by the Christian Democrat-dominated central government, reluctant to relinquish its power, postponed the establishment of the ordinary regions until the 1970s, when pressure from the Socialist Party prevailed. The legislative powers of the regions are of three forms: Exclusive (available only to the special regions), complementary, and integrative, the order representing progressively diminishing elements of decisionmaking autonomy. Several regions in central Italy have elected Communist regional governments. However, hopes that the regional governments would be instrumental in ending corrupt and inept government and eradicating regional disequilibria, have mostly been misplaced, although some progress has been made, especially in the northern regions, in the fields of administrative reform, social service organisation, and regional economic planning. The principal reason for lack of progress is the continuing central government control over regional government funds. In many regions considerable amounts of unspent funds have accumulated owing to a combination of political stalemate at the regional level and central government veto. Special attention is given in this paper to the relationship between regional autonomy and (1) local government, and (2) regional planning. To conclude, the present state of play represents an uneasy compromise between the two contradictory historical forces of centralism and regionalism, present since unification. Although there has been a significant departure from the rigid centralisation of the past, the retention of most of the important powers by the central government frustrates the ambitions of the regions to really organise their own affairs.

El periódico literario chileno La Semana (1859-1860) desde un espacio político cultural tenso como lo fue el término de la guerra civil de 1859, reafirmó un modelo de heterocaracterizaciones para la representación de la literatura española en su campo intelectual. A través de frases tales como: Siglo de oro español escuela para América, Espronceda símbolo de la literatura hispana del siglo XIX y España como representación de un igual/padre para los americanos, esta prensa fundacional y raciocinante (Ossandón B., 1998: 42-47) consolidó una imagen de ‘lo español’ involucrando un diálogo transatlántico entre la unidad cultural americana respecto a la producción literaria española. The Chilean literary journal La Semana (1859-1860) from a tense cultural political space, as it was the end of the civil war of 1859, reaffirmed a model of heterocaracterizations for the representation of Spanish literature in its intellectual field. Through phrases such as: Spanish Golden Century School for America, Espronceda symbol of 19th century Hispanic literature and Spain as a representation of an equal / father for Americans, this foundational and reasoning press (Ossandón B., 1998: 42 -47) consolidated an image of 'the Spanish' involving a transatlantic dialogue between American cultural unity and Spanish literary production.

Summary: The Spanish-Moroccan War of 1859/60 is of great importance for the development of Catalan identity. During the war an immense amount of patriotic literature in Catalan language was published in Catalonia, in which the authors glorified the deeds of the Catalan general Joan Prim i Prats and the Catalan volunteers who fought in this war. The present article intents to illustrate on the basis of the analysis of poems, theatre plays, a patriotic song and a report written by Catalan authors the importance of the First Spanish-Moroccan War for the development of Catalan identity and to demonstrate that the authors used the literature about the war to diffuse Catalan national myths and symbols and to construct a Catalan national identity. Based on chronicles of German war correspondents the article points out that the military deeds of general Prim and the Catalan volunteers were admired not only in Catalonia and Spain but also in Germany and that the Catalan soldiers achieved to cause Catalan language and culture to become known even in foreign countries. Keywords: Spanish-Moroccan War of 1859/60, construction of Catalan identity, General Prim, battalion of Catalan volunteers, chronicles of German war correspondents

Abstract: The author of the article analyzes life and activity of Imam Shamil’s legendary Naib after his captivity in August 1859, the activity of one-eyed, one-armed and one-legged brave Baisungur within the period from 1859 till his captivity by Russian soldiers in the Benoy society in February 1861. Basing on archival documents, published sources and field data collected by the author and Chechen researchers in the mountains of Dagestan and Chechnya, the author considers the main reasons for the rise and development of the people’s liberation movement of the mountaineers of the Benoy society under the command of Baisungur from Benoy, which in official documents of the Caucasian command was called Benoy or Ichkeria uprising. The author emphasizes that the main reason for the Benoyers’ uprising was harsh resettlement policy of the Caucasian command that did not take into account the socio-economic conditions and traditions of the Chechens. Baisungur, who headed the Benoy society for more than 30 years and was Imam Shamil’s Naib, was not the initiator of the renewal of military confrontation with the Russian authorities in the North-East Caucasus, but the fate of the Chechen society, which for the years of the Caucasian war sustained enormous human and moral losses, was the main factor for him. On the basis of analysis of the information published in the newspaper “Caucasus”, the author traces the course of the uprising in 1860 and the last period of life and activity of Baisungur and his relatives until his captivity in late February 1861 and his execution in Khasavyurt Square in March.

Abstract In the mid-nineteenth century it was typical for French Roman Catholic publicists to allege that the tsar was the supreme head or “pope” of the Russian Church and that consequently, the Russian Church was completely enslaved to the state. While this idea was largely created by Catholic publicists, some Russian Orthodox individuals contributed intentionally or unintentionally to exaggerated notions of the Russian emperor’s spiritual authority, demonstrating that the Orthodox publicists who wanted to defend Russian interests did not always agree about what those interests really were or about how best to defend them. Following Italy’s national unification (1859–1860), French public figures used these narratives about the Russian tsar-pope to promote specific policies towards Rome and the papacy. For French Roman Catholic publicists, the tsar-pope myth proved that it was vital to preserve unity between the French Church and Rome and to defend the papacy’s temporal power as a guarantor of the Roman Catholic Church’s independence.

AbstractThis article traces women's involvement in Colombia's mid nineteenth-century Liberal Revolution, particularly the 1860 Liberal-Federalist revolt led by General Tomás Cipriano de Mosquera and the two-and-a-half year civil war, or Federalist War, it precipitated. It uses personal correspondence and other archival sources to trace that involvement, highlighting how women both participated in the war, taking sides with one or another of the country's two rival political parties (Liberals or Conservatives), and shaped the larger partisan contest in which the fighting was embedded. It shows first how Mosquera's female supporters cooperated with him, offering logistical support and information that proved critical to the Liberal-Federalists’ eventual victory. It also shows how Conservative women opposed or resisted Mosquera and his followers. The article, moreover, examines the efforts of members of both groups of female partisans—pro-Mosquera Liberals or “Rojas” and anti-Mosquera “Godas”—to influence politics and public opinion, whether through private, behind-the-scenes personal conversation or through the spread of news, and sometimes disinformation. Above all, it reveals how women shaped the wartime public sphere through their active participation in the so-called ‘war of words’—the fierce ideological and rhetorical struggle that defined the very terms and meaning of the conflict.

From 8-12 August 1914, the British Association for the Advancement of Science, meeting in Australia, descended on Adelaide. The meeting included delegates from a dozen overseas countries, including many from the United Kingdom. Amongst the visiting geologists were Arthur Philemon Coleman (1852-1939) and William Morris Davis (1850-1934), Rollin Thomas Chamberlin (1881-1948) and John Walter Gregory (1864-1932), Albrecht Penck (1858-1945) and Johannes Walther (1860-1937), Alexander du Toit (1878-1948) and Hartley Travers Ferrar (1879-1932), George William Lamplugh (1859-1926) and Sydney Hugh Reynolds (1867-1949), as well as the home-based T. W. Edgeworth David (1858-1934) and Ernest Willington Skeats (1875-1953). The proceedings created immense public interest and brought science to the people in a way never before achieved in Australia. That the meeting proceeded at all is a tribute to the Australian Government, the Association, and the conference organisers, as well as the participants, for the First World War had been declared only a few days before the meeting. The interactions between the home population and the delegates, and between delegates, provide an enlightening commentary on the values and standards of our world almost a century ago.

By the 1840’s the era of the wooden ship of the line was coming to a close. As early as the 1820’s and 1830’s, ships of war were outfitted with increasingly heavy guns. Naval guns such as the increasingly popular 68 pounder could quickly damage the best wooden hulled ships of the line. Yet, by the 1840’s, explosive shells were in use by the British, French, and Imperial Russian navies. It was the explosive shell that could with great ease, cripple a standard wooden hulled warship, this truth was exposed at the Battle of Sinope in 1853. For this reason, warships had to be armored. By 1856, Great Britain drafted a design for an armored corvette. In 1857, France began construction on the first ocean going ironclad, La Gloire, which was launched in 1859. This development quickly caused Great Britain to begin construction on HMS Warrior and HMS Black Prince. By the time HMS Warrior was commissioned in 1861, the Royal Navy had decided that its entire battle fleet needed to be armored. While the British and the French naval arms race was intensifying, the United States was entering into its greatest crisis, the United States Civil War. After the outbreak of the Civil War, the majority of the United States Navy remained loyal to the Union. The Confederacy, therefore, gained inspiration from the ironclads across the Atlantic, quickly obtaining its own ironclads. CSS Manassas was the first to enter service, but was eventually brought down by a hail of Union broadside fire. The CSS Virginia, however, made an impact. Meanwhile, the Union began stockpiling City Class ironclads and in 1862, the USS Monitor was completed. After the veritable stalemate between the CSS Virginia and USS Monitor, the Union utilized its superior production capabilities to mass produce ironclads and enter them into service in the Union Navy. As the Union began armoring its increasingly large navy, the world’s foremost naval power certainly took notice. Therefore, this paper will utilize British newspapers, government documents, Royal Naval Reviews, and various personal documents from the 1860’s in order to examine the British public and naval reaction to the Union buildup of ironclad warships.

Forfeiture of property is one of the oldest penalties in Polish law. Its origins can be traced in pre-state law, in the penalty of exclusion from tribe. Anybody could kill a person thus punished and destroy his property, and would suffer no penalty for such acts. Later on, in early Middle Ages, the penalty of plunder was introduced: the offender’s possessions were looted, and his house burned. Destruction of the offender’s property as a penal sanction resulted from the conception of crime and punishment of that time. Crime was an offence against God, and punishment was seen as God’s revenge for crime – that offender’s house was destroyed as the place that had become unchaste, inhabited by an enemy of God. The penalties imposed in Poland in the 12th and 13th centuries were personal, material, and mixed penalties. There were two material penalties: forfeiture of the whole or part of property and pecuniary penalties. The utmost penalty was being outlawed which consisted of banishment of the convicted person from the country and forfeiture of his property by the ruler. Being outlawed was imposed for the most serious offences; with time, it became an exceptional penalty. In those days, forfeiture of property was a self-standing, as well as an additional penalty, imposed together with death, banishment, or imprisonment. As shown by the sources of law, forfeiture of property (as an additional penalty) could be imposed for “conspiracy against state” rape of a nun forgery of coins, cheating at games, and profiteering. Other offences punishable in this way included murder, raid with armed troops and theft of Church property, murder of a Jew committed by a Christian, and raid of a Jewish cemetery. Data on the extent of the imposition of that penalty in the early feudal period are scarce; as follows from available sources, it was applied but seldom. The consequences of forfeiture were serious in those days. Deprived of property, the convicted person and his family inevitably lost their social and political status which made forfeiture one of the most severe penalties. From the viewpoint of the punishing authority (duke), forfeiture was clearly advantageous due to its universal feasibility; to the duke’s officials, it was profitable as they were entitled to plunder the convicted persons’s movables. In the laws of the 16th and 17th centuries, forfeiture was provided for: serious political crimes (crimen leaesae maiestatis – laese-majesty; perduelio – desertion to the enemy), offences against currency and against the armed forces. As an additional penalty, it accompanied capital punishment and being outlawed. The law also provided for situations where forfeiture could be imposed as a self-standing penalty. In 1573, the Warsaw Confederacy Act which guaranteed equality to confessors of different religions banned the inposition of forfeiture for conversion to another faith. Initially absolute – the whole of property being forfeited and taken over by the Treasury where it was at the king’s free disposal – forfeiture of property was limited already in the 14th century. To begin with, in consideration of the rights of the family and third to forfeited property, the wife’s dowry was excluded from forfeiture. Later on, in the 16th century, the limitations concerned the king’s freedom of disposal of forfeited property. A nobleman’s property could no longer remain in the king’s hands but had to be granted to another nobleman. Forfeiture of property can also be found in the practice of Polish village courts; as follows from court registers, though, it was actually seldom imposed. European Enlightenment was the period of emergence of ideas which radically changed the conceptions of the essence and aims of punishment, types of penalties, and the policy of their imposition. In their writings, penologists of those days formulated the principle of the offender’s individual responsibility. This standpoint led to a declaration against forfeiture of property as a penalty which affected not only the offender but also his family and therefore expressed collective responsibility. The above ideas were known in Poland as well. They are reflected in the numerous drafts of penal law reform, prepared in 18th century Poland. The first such draft, so-called Collection of Jidicial Laws by Andrzej Zamojski, still provided for forfeiture. A later one (draft code of King Stanislaw August of the late 18th century) no longer contained this penalty. The athors argued that, affecting not only the offender, that penalty was at variance with the principles of justice. The drafts were never to become the law. In 1794, after the second partition of Poland, an insurrection broke out commanded by Tadeusz Kościuszko. The rebel authorities repealed the former legal system and created a new system of provisions regulating the structure of state authorities, administration of justice, and law applied in courts. In the sphere of substantive penal law and the law of criminal proceedings, an insurgent code was introduced, with severe sanctions included in the catalog of penalties. Forfeiture of property was restored which had a double purpose: first, acutely to punish traitors, and second – to replenish the insurgent funds. When imposing forfeiture, property rights of the convicted person’s spouse and his children’s right to inheritance were taken into account. Yet compared to the administration of justice of the French Revolution with its mass imposition of forfeiture, the Polish insurgent courts were humane and indeed lenient in their practice of sentencing. After the fall of the Kościuszko Insurrection, Poland became a subjugated country, divided between three partitioning powers: Prussia, Russia, and Austria. The Duchy of Warsaw, made of the territories regained from the invaders, survived but a short time. In the sphere of penal law and the present subject of forfeiture of property, that penalty was abolished by a separate parliamentary statute of 1809. After the fall of the Duchy of Warsaw, Poland lost sovereignty and the law of the partitioning powers entered into force on its territories. In the Prussian sector, a succession of laws were introduced: the Common Criminal Law of Prussian States of 1794, followed by the 1851 penal code and the penal code of the German Reich of 1871. Only the first of them still provided for forfeiture: it was abolished in the Prussian State by a law of March 11, 1850. Much earlier, forfeiture disappeared from the legislation of Austria. lt was already absent from the Cpllection of Laws on Penalties for West Galicia of June 17,1796, valid on the Polish territories under Austrian administration. Nor was forfeiture provided for by the two Austrian penal codes of 1803 and 1852. Forfeiture survived the longest in the penal legisation of Russia. In 1815, the Kingdom of Poland was formed of the Polish territories under Russian administration. In its Constitution, conferred by the Tsar of Russia, a provision was included that abolished forfeiture of property. It was also left in the subsequent Penal Code of the Kingdom of Poland, passed in 1818. Forfeiture only returned as a penal sanction applied to participants of the anti-Russian November insurrection of 1831. The Organic Statute of 1832, conferred to the Kingdom of Poland by the Tsar, reintroduced the penalty of forfeiture of property. Moreover, it was to be imposed for offences committed before Organic Statute had entered into force which was an infringement of the ban on retroactive force of law. Of those sentenced to forfeiture in the Kingdom of Poland, Lithuania, and Russia as participants of the November insurrection, few had estates and capital. A part of forfeited estates were donated, the rest were sold to persons of Russian origin. The proces of forfeiting the property of the 1830–1831 insurgents only ended in 1860 (the Tsar’s decree of February 2/March 2,1860). After November insurrection, the Russian authorities aimed at making the penal legislation of the Kingdom of Poland similar to that of the Russian Empire. The code of Main Corrective Penalties of 1847 aimed first of all at a legal unification. It preserved the penalty of “forfeiture of the whole or part of the convicted persons’ possessions and property” as an additional penalty imposed in cases clearly specified by law. It was imposed for offences against the state: attempts against the life, health, freedom or dignity of the Emperor and the supreme rights of the heir to the throne, the Emperor’s wife or other members of the Royal House, and rebellion against the supreme authority. Forfeiture was preserved in the amended code of 1866; in 1876, its application was extended to include offences against official enactments. The penalty could soon be applied – towards the participants of January insurrection of 1863 which broke out in the Russian Partition. The insurgents were tried by Russian military courts. After the January insurrection, 6,491 persons were convicted in the Kingdom of Poland; 6,186 of tchem were sentenced to forfeiture of property. Of that group, as few as 28 owned the whole or a part of real estate; 60 owned mortgage capital and real estate. The imposition of forfeiture on January insurgents stopped in 1867 in the Kingdom of Poland and as late as 1873 in Lithuania. The penalty was only removed from the Russian penal legislation with the introduction a new penal code in 1903. As can be seen, the Russian penal law – as opposed to the law of Prussia and Austria retained forfeiture of property the longest. It was designet to perform special political and deterrent functions as the penalty imposed on opponents of the system for crimes against state. It was severe enough to annihilate the offender’s material existence. It was also intended to deter others, any future dare-devils who might plan to resist authority. It was an fitted element of the repressive criminal policy of the Russian Empire of those days. Forfeiture of the whole of property of the convicted person can be found once again in the Polish legislation, of independent Poland this time: in the Act of July 2, 1920 on controlling war usury where forfeiture was an optional additional penalty. At the same time, the act prohibited cumulation of repression affecting property (fine and forfeiture could not be imposed simultaneously). It originated from the special war conditions in Poland at the time. The ban on cumulation of repression affecting property is interesting from the viewpoint of criminal policy. The Polish penal code of 1932 did not provide for the penalty of forfeiture, and the Act on controlling war usury was quashed by that code’s introductory provisions. In the legislation of People’s Poland after World War II, forfeiture of property was re-established and had extensive application.

The article shows that the Czech humanists formed the largest group among the foreign members of the Academy of Arts and Sciences in Krakow. It is mainly based on the reports of the activities of the Academy. The Academy of Arts and Sciences in Krakow was established by transforming the Krakow Learned Society. The Statute of the newly founded Academy was approved by a decision of the Emperor Franz Joseph I on February 16, 1872. The Emperor nominated his brother Archduke Karl Ludwig as the Academy’s Protector. The Academy was assigned to take charge of research matters related to different fields of science: philology (mainly Polish and other Slavic languages); history of literature; history of art; philosophical; political and legal sciences; history and archaeology; mathematical sciences, life sciences, Earth sciences and medical sciences. In order to make it possible for the Academy to manage so many research topics, it was divided into three classes: a philological class, a historico‑philosophical class, and a class for mathematics and natural sciences. Each class was allowed to establish its own commissions dealing with different branches of science. The first members of the Academy were chosen from among the members of the Krakow Learned Society. It was a 12‑person group including only local members, approved by the Emperor. It was also them who elected the first President of the Academy, Józef Majer, and the Secretary General, Józef Szujski, from this group. By the end of 1872, the organization of the Academy of Arts and Sciences in Krakow was completed. It had its administration, management and three classes that were managed by the respective directors and secretaries. It also had three commissions, taken over from the Krakow Learned Society, namely: the Physiographic Commission, the Bibliographic Commission and the Linguistic Commission. At that time, the Academy had only a total of 24 active members who had the right to elect non‑ resident and foreign members. Each election had to be approved by the Emperor. The first public plenary session of the Academy was held in May 1873. After the speeches had been delivered, a list of candidates for new members of the Academy was read out. There were five people on the list, three of which were Czech: Josef Jireček, František Palacký and Karl Rokitansky. The second on the list was – since February 18, 1860 – a correspondent member of the Krakow Learned Society, already dissolved at the time. They were approved by the Emperor Franz Joseph in his rescript of July 7, 1873. Josef Jireček (1825–1888) became a member of the Philological Class. He was an expert on Czech literature, an ethnographer and a historian. František Palacký (1798–1876) became a member of the Historico‑Philosophical Class. The third person from this group, Karl Rokitansky (1804–1878), became a member of the Class for Mathematics and Natural Sciences. The mere fact that the first foreigners were elected as members of the Academy was a perfect example of the criteria according to which the Academy selected its active members. From among the humanists, it accepted those researchers whose research had been linked to Polish matters and issues. That is why until the end of World War I, the Czech representatives of social sciences were the biggest group among the foreign members of the Academy. As for the members of the Class for Mathematics and Natural Sciences, the Academy invited scientists enjoying exceptional recognition in the world. These criteria were binding throughout the following years. The Academy elected two other humanists as its members during the session held on October 31, 1877 and these were Václav Svatopluk Štulc (1814–1887) and Antonin Randa (1834–1914). Václav Svatopluk Štulc became a member of the Philological Class and Antonin Randa became a member of the Historico‑Philosophical Class. The next Czech scholar who became a member of the Academy of Arts and Scientists in Krakow was Václav Vladivoj Tomek (1818–1905). It was the Historico‑Philosophical Class that elected him, which happened on May 2, 1881. On May 14, 1888, the Krakow Academy again elected a Czech scholar as its active member. This time it was Jan Gebauer (1838–1907), who was to replace Václav Štulc, who had died a few months earlier. Further Czech members of the Krakow Academy were elected at the session on December 4, 1899. This time it was again humanists who became the new members: Zikmund Winter (1846–1912), Emil Ott (1845–1924) and Jaroslav Goll (1846–1929). Two years later, on November 29, 1901, Jan Kvičala (1834–1908) and Jaromir Čelakovský (1846–1914) were elected as members of the Krakow Academy. Kvičala became a member of the Philological Class and Čelakovský – a corresponding member of the Historical‑Philosophical Class. The next member of the Krakow Academy was František Vejdovský (1849–1939) elected by the Class for Mathematics and Natural Sciences. Six years later, a chemist, Bohuslav Brauner (1855–1935), became a member of the same Class. The last Czech scientists who had been elected as members of the Academy of Arts and Sciences in Krakow before the end of the World War I were two humanists: Karel Kadlec (1865–1928) and Václav Vondrák (1859–1925). The founding of the Czech Royal Academy of Sciences in Prague in 1890 strengthened the cooperation between Czech and Polish scientists and humanists.

Abstract This article analyzes the specific issue of whether an individual could be tried for treason by a State government if that individual is not a resident or citizen of that State. This issue is analyzed through the prism of the landmark case of John Brown v. Commonwealth of Virginia, a criminal prosecution which occurred in October 1859. Brown, a resident of New York, was convicted of treason against the Commonwealth of Virginia, insurrection, and murder after he attempted to overthrow the institution of slavery by force on October 16–18, 1859. After a prosecution and trial which occurred within a matter of weeks following Brown's crimes, Brown was executed on December 2, 1859. To this day, John Brown's trial and execution remains one of the leading examples of a State government exercising its power to enforce treason law on the State level and to execute an individual for that offense. Of course, the John Brown case had a major impact on American history, including being a significant factor in the presidential election of 1860 and an often-cited spark to the powder keg of tensions between the Northern and Southern States, which would erupt into a raging conflagration between the North and South in the American Civil War a short eighteen months later. However, in the legal realm, the Brown case is one of the leading and best-known examples of a state government exercising its authority to enforce its laws prohibiting treason against the State. The purpose of this article is not to discuss treason laws generally or even all the issues applicable to John Brown's trial in 1859. Rather, this article focuses only on the very specific issue of the culpability of a non-resident/non-citizen for treason against a State government. With the increased array of hostile actions against State governments in recent years, and criminal actors crossing state lines to commit these hostile acts, this article discusses an issue of importance to contemporary society, namely whether an individual can be prosecuted and convicted for treason by a State of which the defendant is not a citizen or resident.

"e collection of medals in the National Museum of Banat from Timisoara boasts a silver medal (inv. no. 130) of great artistic, as well as memorialistic value. "e piece recalls the 1875 erection of the monument of Ferdinand Maximilian Josef of Habsburg (1832–1867), Archduke of Austria, Emperor of Mexico (1864–1867), in Trieste, who would remain in the memory of contemporaries due to his tragic fate."e medal was made by Josef Tautenhayn Senior (1837–1911), one of the most important Austrian medalists of the 19th century, a perfectionist of forms, famous for the beauty of his medals. With a diameter of 70.4 mm and a weight of 133.97 grams, the medal was donated to the museum in 1881 by the Minister of War Szende (Frummer) Béla (1823–1882), a native of Banat, along with six other medals.It presents the biography of Maximilian, who had a brilliant career in the Navy, and the special relationship he had with the city of Trieste, chosen as his residence in 1854. Married on July 27th, 1857 to Princess Maria Charlotte of Belgium (1840–1927), the couple would settle in Trieste in 1859, in the splendid Miramare Castle built between 1856–1860 based on the plans of the architect Carl Junker (1827–1882). Here, for several years, Maximilian, who was passionate about natural sciences (especially botany), history, art and literature, devoted himself to travel, scientific and literary pursuits.From here, Maximilian and Carlota will leave on April 14th, 1864 by the frigate Novara for Veracruz, after Maximilian’s acceptance of the crown of Mexico, in an attempt doomed to failure from the beginning. After the execution of Maximilian by the republicans on June 19th, 1867, his lifeless body was brought here by the frigate Novara in January 1868, on the way to Vienna.On July 13th, 1867 a Committee was already formed in Trieste for the erection of a monument dedicated to the memory of Maximilian, which brought together personalities of the city and gathered the necessary funds by public subscription. "e monument, made by the German sculptor Johann Schilling (1828–1910) was inaugurated on April 3rd, 1875 in the presence of Emperor Franz Josef in Giuseppina Square, overlooking the harbour. For this festive moment, the medal which is the subject of this article was issued, made of gold, silver and bronze at the Vienna Mint, designed and drawn by Prof. Johann Schilling, the designer of the monument, and engraved by Josef Tautenhayn Senior. It should be noted that on February 27th, 1875, when the foundation of the monument was built, two medals (one silver, one bronze) were deposited in the foundation along with several silver coins circulating at the time and two documents documenting the erection of the monument.In 1921, when the monument was dismantled to be relocated, the medals, coins and documents deposited in the foundation in February 1875 were discovered, were donated to the Museum of History and Arts in Trieste. "e monument was stored behind an annex in the park of Miramare Castle until 1961, when it was placed in a touristic area of the park. In December 2008, the monument was relocated to its original location, Giuseppina Square (now Piazza Venezia), as a sign of acceptance of the past.

Different forms of transport have always had different effects on the cityscape, landscape, nationscape and airscape. Modes of moving from A to B have consumed, manipulated and divided this space, often requiring other activities to operate around it. This division is seen most obviously in roads and their effect on community (see for example The Castle), but also in other scapes such as the control of airspace through flight paths which has had a marked effect on, for example, the migratory flight paths of birds. With the adoption of new transport technologies, scapes are manipulated to accommodate the needs of this technology. The bicycle is an interesting example of a technology, which in its popularity last century began to affect the architecture of the landscape, before the automobile left its indelible imprint. With the disenchantment with cars in the Western world, it is interesting to ponder on the effect that bicycles are now having with the resurgence of their popularity. At this point, it must be noted that this is a purely Western orientated study and it would be worthwhile comparing these spatial effects to the scapes in a highly cycle-dominated country such as China. The popularity of bicycles peaked in the 1880-90s (Bardou et al. 7). This craze was partly due to the attraction of the technology, but also due to an associated sense of freedom and escape. This attitude to the bicycle is expressed in H.G. Wells's novella, Wheels of Chance (based in 1895) where the main character, a draper called Mr Hoopdriver, undertakes a cycling tour of the south coast of England. Freedom takes on two meanings -- firstly, Mr Hoopdriver finds a sense of freedom in being able to escape from his mundane life and travel the long distances solo and in a shorter time. He also observes another type of freedom in the form of the Young Lady in Grey who is also on a cycling tour. Mr Hoopdriver is shocked to see a woman exerting herself physically and wearing pants, yet realises that there is no question of women cycling side saddle wearing a skirt. It seems that in this form of transport, the emancipation of women progresses a little further. This freedom led to the enormous popularity of bicycles and as a result, bicycle organisations began to petition for the improvement and expansion of roads which were in a poor state due to the use of horses (Fink 8). And so bicycles began to impose their needs on the landscape and with the expansion of road networks, the landscape was altered markedly. Interestingly enough, these roadworks were one factor which led to the bicycle's demise in popularity and the accelerated manufacture of cars (Bardou et al. 9). At the time that roads were being improved, farmers in the United States were becoming distressed by the railway's monopolised power over mass transport. Due to the improved roads, the agricultural industry pushed towards using these roads for transporting produce. A number of automobiles had been designed and tested since Leonardo da Vinci first sketched the idea. 1860-90 had seen a number of reasonable size steam engines which had reasonable power/weight radio, and an electric car, invented by William Morrison (US) in 1890, had a running time of 13 hours at 14 mph (Fink 9). However, it was the internal combustion engine that revolutionised this form of transport, and it did not take long before the utopia was conceived. Not only could cars move faster than a horse and cart, they were originally deemed cleaner and healthier, according to an 1899 article from the Scientific American: The improvement in city conditions by the general adoption of the motorcar can hardly be overestimated. Streets clean, dustless and odourless, with light rubber tired vehicles moving swiftly and noiselessly over the smooth expanse, would eliminate a greater part of the nervousness, distraction, and strain of modern metropolitan life. (Conyngton 19660) There existed some initial resistance to the introduction of cars. Pedestrians, horse owners and cyclists began to feel that their road space was being impinged upon and speed laws were introduced to attempt to counteract the fanaticism (Flink 25). However, little could be done to dissuade the masses about the benefits of the car. Given the car's enormous popularity and the spatial needs of this vehicle, it is interesting to consider the architectural changes to the city and landscapes necessary to account for the requirements of the car. As the rail trucks needed tracks, so too the cars needed roads. Already existing roads in cities were altered significantly and in particular, enormous amounts of money were injected into building highways to link major cities. Examples of these projects are the now defunct Highway Trust Fund in the United States and the Pacific Highway system in Australia. These roads have always been built with great opposition from people whose homes or land were rezoned for use by governing bodies. The consumption and division of established city scapes to accommodate for the cars' needs has severely altered the spatial priorities. Leavitt (1970) suggests that previously cohesive neighbourhoods have become socially and spatially divided as a result. Small corner stores have closed down due to bypasses, neighbours cannot visit each other on foot due to uncrossable motorways, animals are killed as a result of normal routes being intersected by highways, and the airscape has become dominated by the engine fumes especially in places such as Mexico City. On a larger scale, it may be suggested that cars has had scape-altered effects on a national and transnational level. The rise of the use of motorised transport can be considered in conjunction with the growing popularity of communication systems, more specifically at this time, the telephone. Both the car and the telephone have changed the perception of space between previously distant neighbours. Travelling time and communication time have decreased as a result of the use of these devices, resulting in a greater unification of the nation state. The negative corollary to this is the disintegration of these nation states through war. The use of cars and the expanded and improved highway systems had devastating effects in World War II. The increased mobilisation of soldiers and weaponry increased the efficiency of destruction, resulting in razed city and landscapes and a shift in national borders and nation space. Thus the demands of cars have altered these scapes and subsequently dictate the use of this space. It may be suggested that the car no longer is a tool for humans, but tends to control human activity within the space it dominates. People must use a bypass to drive further for a loaf of bread which was previously bought from the corner shop now closed from a lack of business due to the same bypass. Commuters in Mexico City are forced back into cars to escape the hazardous chemicals now dominating this space. This almost master/servant relationship over space allocation in the land, city and airscapes led to the disenchantment with cars which began in the 70s. One of the results of this disenchantment was to reconsider the bicycle as an alternate, less impinging form of transport. It has taken a number of decades but, in terms of space and scapes, an interesting phenomenon is occurring with the resurgence of the popularity of bicycles in the Western world. Cycling advocate groups are highlighting the advantages of this mode of transport. Cycling is no longer discussed in the 1890 discourses of freedom and adventure, but in terms of the environment and health. The environmental rhetoric, in particular, can be framed in terms of space. For example, it may be suggested that bicycles do not tend to permeate the airscape to the degree that cars do. It is through these types of discourses that advocate groups have been arguing for the right to take back some of the space that cars have since subsumed. A struggle exists over this space. For example, in many European cities, bicycle lanes on the far left of the road (between the footpath and carlanes) have been drawn on many intra-urban roads. In Amsterdam, vehicle access is colour coded, with bikeways being marked by red bricks (Poindexter). The cityscape is not altered as a result, but challenges to the space already filled by cars are made. In Australian capital cities, these bikelanes are less successful. Many of these bike lanes exist where car parking is permitted and a line of parked cars potentially subsumes this designated space, such that it no longer exists. Thus many cyclists resort to using pathways, some specific to cyclists, others shared with pedestrians. Other innovations from the Netherlands, which have perpetuated this challenge to the car's control of space, are traffic lights with special signals for bicycles and right-of-way laws which include specific give way to cyclists rules (Poindexter). These practices question the dominion of cars in travelling spaces and go towards changing this transport paradigm. As natural resources are depleted further and little progress is made on green cars, bicycles may again find their niche. It will be interesting to see another architectural evolution of the city, land, air and nationscapes as this space changes to accommodate another shift in transport trends. References Bardou, Jean-Pierre, Jean-Jacques Chanaron, Patrick Fridenson and James Laux. The Automobile Revolution: The Impact of an Industry. Chapel Hill (US): North Carolina UP, 1982. Conyngton, Thomas. "Motor Carriages and Street Paving." Scientific American Supplement 48 (1899): 196660. Fink, James. The Car Culture. Cambridge: MIT Press, 1975. Leavitt, Helen. Superhighway -- Super Hoax. New York: Doubleday, 1970. Poindexter, Miles. "Are Bicycle Lanes the Answer?" Self-Propelled City 31 January 1999. 13 November 2000 <http://www.self-propelled-city.com>. Wells, H.G. The Wheels of Chance. London: Dent; New York: Dutton, 1935. Citation reference for this article MLA style: Felicity Meakins. "Reknowing the Bicycle; Renewing its Space." M/C: A Journal of Media and Culture 3.6 (2000). [your date of access] <http://www.api-network.com/mc/0012/bike.php>. Chicago style: Felicity Meakins, "Reknowing the Bicycle; Renewing its Space," M/C: A Journal of Media and Culture 3, no. 6 (2000), <http://www.api-network.com/mc/0012/bike.php> ([your date of access]). APA style: Felicity Meakins. (2000) Reknowing the bicycle; renewing its space. M/C: A Journal of Media and Culture 3(6). <http://www.api-network.com/mc/0012/bike.php> ([your date of access]).

“We have made Italy, now we must make Italians,” in the (probably apocryphal) words of the Prime Minister, sometime after the unification of the nation in 1860. Perhaps in French, if it was said at all. (The quotation is typically attributed to Massimo D’Azeglio, the prime minister of Piedmont and predecessor of the first Italian prime minister Camillo Cavour. Many have suggested that the phrase was misquoted and misunderstood (see Doyle.) D’Azeglio spoke in Italian when he addressed the newly-formed Italian parliament, but my reference to French is meant to indicate the fragility of the national language in early Italy where much of the ruling class spoke French while the majority of the people in the peninsula still spoke regional dialects.) It was television – more than print media or even radio – that would have the biggest impact in terms of ‘making Italians.’ Writing about Italy in the 1950s, a well-known media critic suggested that television, a game show actually, “was able to succeed where The Divine Comedy failed … it gave Italy a national language” (qtd. in Foot). But these are yesterday’s problems. We have Italy and Italians. Moreover, the emergence of global ways of being and belonging are evidence of the ways in which the present transcends forms of belonging rooted in the old practices and older institutions of the nation-state. But, then again, maybe not. “A country that allows you to vote in its elections must be able to provide you with information about those elections” (Magliaro). This was 2002. The country is still Italy, but this time the Italians are anywhere but Italy. The speaker is referring to the extension of the vote to Italian citizens abroad, represented directly by 18 members of parliament, and the right to information guaranteed the newly enfranchised electorate. What, then, is the relationship between citizenship, the state and global television today? What are the modalities of involvement and participation involved in these transformations of the nation-state into a globally-articulated network of institutions? I want to think through these questions in relation to two ways that RAI International, the ‘global’ network of the Italian public broadcaster, has viewed Italians around the world at different moments in its history: mega-events and return information. Mega-Events Eighteen months after its creation in 1995, RAI International was re-launched. This decision was partially due to a change in government (which also meant a change in the executive and staff), but it was also a response to the perceived failure of RAI International to garner an adequate international audience (Morrione, Testimony [1997]). This re-launch involved a re-conceptualisation of the network’s mandate to include both information services for Italians abroad (the traditional ‘public service’ mandate for Italy’s international broadcasting) as well as programming that would increase the profile of Italian media in the global market. The mandate outlined for Roberto Morrione – appointed president as part of the re-launch – read: The necessity of strategic and operative certainties in the international positioning of the company, both with regard to programming for our co-nationals abroad and for other markets…are at the centre of the new role of RAI International. This involves bringing together in the best way the informative function of the public service, which is oriented to our community in the world in order to enrich its cultural patrimony and national identity, with an active presence in evolving markets. (Morrione, Testimony [1998]) The most significant change in the executive of the network was the appointment of Renzo Arbore, a well-known singer and bandleader, to the position of artistic director. At the time of Arbore’s appointment, the responsibilities of the artistic director at the network were ill defined, but he very quickly transformed the position into the ‘face’ of RAI International. In an interview from 1998, Arbore explained his role at the network as follows: “I’m the artistic director, which means I’m in charge of the programs that have any kind of artistic content. Also, I’m the so called “testimonial”, which is to say I do propaganda for the network, I’m the soul of RAI International” (Affatato). The most often discussed aspect of the programming on RAI International during Arbore’s tenure as artistic director was the energy and resources dedicated to events that put the spotlight on the global reach of the service itself and the possibilities that satellite distribution gave for simultaneous exchange between locations around the world. It was these ‘mega-events’ (Garofalo), in spite of constituting only a small portion of the programming schedule, that were often seen as defining RAI’s “new way” of creating international programming (Milana). La Giostra [The Merry Go Round], broadcast live on New Year’s Eve 1996, is often cited as the launch of the network’s new approach to its mission. Lasting 20 hours in total, the program was hosted by Arbore. As Morrione described it recently, The ‘mother of live shows’ was the Giostra of New Year’s ’97 where Arbore was live in the studio for 20 consecutive hours, with many guests and segments from the Pole, Peking, Moscow, Berlin, Jerusalem, San Paolo, Buenos Aires, New York and Los Angeles. It was a memorable enterprise without precedent and never to be duplicated. (Morrione, RAI International) The presentation of television as a global medium in La Giostra draws upon the relationship between live broadcasting, satellite television and conceptions of globality that has developed since the 1960s as part of what Lisa Parks describes as ‘global presence’ (Parks). However, in keeping with the dual mandate of RAI International, the audience that La Giostra is intended to constitute was not entirely homogenous in nature. The lines between the ‘national’ audience, which is to say Italians abroad, and the international audience involving a broader spectrum of viewers are often blurred, but still apparent. This can be seen in the locations to which La Giostra travelled, locations that might be seen as a mirror of the places to which the broadcast might be received. On the one hand, there are segments from a series of location that speak to a global audience, many of which are framed by the symbols of the cold war and the ensuing triumph of global capitalism. The South Pole, Moscow, Beijing and a reunified Berlin can be seen as representing this understanding of the globe. These cities highlighted the scope of the network, reaching cities previously cut off from Italy behind the iron curtain (or, in the case of the Pole, the extreme of geographic isolation.) The presence of Jerusalem contributed to this mapping of the planet with an ecclesiastical, but ecumenical accent to this theme. On the other hand, Sao Paolo, Buenos Aires, and Melbourne (not mentioned by Morrione, but the first international segment in the program) also mapped the world of Italian communities around the world. The map of the globe offered by La Giostra is similar to the description of the prospective audience for RAI International that Morrione gave in November 1996 upon his appointment as director. After having outlined the network’s reception in the Americas and Australia, where there are large communities of Italians who need to be served, he goes on to note the importance of Asia: “China, India, Japan, and Korea, where there aren’t large communities of Italians, but where “made in Italy,” the image of Italy, the culture and art that separate us from others, are highly respected resources” (Morrione, “Gli Italiani”). La Giostra served as a container that held together a vision of the globe that is centered around Italy (particularly Rome, caput mundi) through the presentation on screen of the various geopolitical alliances as well as the economic and migratory connections which link Italy to the world. These two mappings of the globe brought together within the frame of the 20-hour broadcast and statements about the network’s prospective audiences suggest that two different ways of watching RAI International were often overlaid over each other. On the one hand, the segments spanning the planet stood as a sign of RAI International’s ability to produce programs at a global scale. On the other hand, there was an attempt to speak directly to communities of Italians abroad. The first vision of the planet offered by the program suggests a mode of watching more common among disinterested, cosmopolitan viewers belonging to a relatively homogenous global media market. While the second vision of the planet was explicitly rooted in the international family of Italians constituted through the broadcast. La Giostra, like the ‘dual mandate’ of the network, can be seen as an attempt to bring together the national mission of network with its attempts to improve its position in global media markets. It was an attempt to unify what seemed two very different kinds of audiences: Italians abroad and non-Italians, those who spoke some Italian and those who speak no Italian at all. It was also an attempt to unify two very different ways of understanding global broadcasting: public service on the one hand and the profit-oriented goals of building a global brand. Given this orientation in the network’s programming philosophy, it is not surprising that Arbore, speaking of his activities as Artistic director, stated that his goals were to produce shows that would be accessible both to those that spoke very little Italian as well as those that were highly cultured (Arbore). In its attempt to bring these divergent practices and imagined audiences together, La Giostra can be seen as part of vision of globalisation rooted in the euphoria of the early nineties in which distance and cultural differences were reconciled through communications technology and “virtuous” transformation of ethnicity into niche markets. However, this approach to programming started to fracture and fail after a short period. The particular balance between the ethnic and the economically ecumenical mappings of the globe present in La Giostra proved to be as short lived as the ‘dual mandate’ at RAI International that underwrote its conception. Return Information The mega-events that Arbore organised came under increasing criticism from the parliamentary committees overseeing RAI’s activities as well as the RAI executive who saw them both extremely expensive to produce and of questionable value in the fulfillment of RAI’s mission as a public broadcaster (GRTV). They were sometimes described as misfatti televisivi [broadcasting misdeeds] (Arbore). The model of the televisual mega-event was increasingly targeted towards speaking to Italians abroad, dropping broader notions of the audience. This was not an overnight change, but part of a process through which the goals of the network were refocused towards ‘public service.’ Morrione, speaking before the parliamentary committee overseeing RAI’s activities, describes an evening dedicated to a celebration of the Italian flag which exemplifies this trend: The minister of Foreign Affairs asked us to prepare a Tricolore (the Italian flag) evening – that would go on air in the month of January – that we would call White, Red and Green (not the most imaginative name, but effective enough.) It would include international connections with Argentina, where there exists one of the oldest case d’italiani [Italian community centers], built shortly after the events of our Risorgimento and where they have an ancient Tricolore. We would also connect with Reggio Emilia, where the Tricolore was born and where they are celebrating the anniversary this year. Segments would also take us to the Vittoriano Museum in Rome for a series of testimonies. (Morrione, Testimony [1997]) Similar to La Giostra, the global reach of RAI International was used to create a sense of simultaneity among the dispersed communities of Italians around the world (including the population of Italy itself). The festival of the Italian flag was similarly deeply implicated in the rituals and patterns that bring together an audience and, at another level, a people. However, in the celebration of the Italian flag, the notion that such a spectacle might be of interest to those outside of a global “Italian” community has disappeared. Like La Giostra, programs of this kind are intended to be constitutive of an audience, a collectivity that would not exist were it not for the common space provided through television spectatorship. The celebration of the Italian flag is part of an attempt to produce a sense of global community organised by a shared sense of ethnic identity as expressed through the common temporality of a live broadcast. Italians around the world were part of the same Italian community not because of their shared history (even when this was the stated subject of the program as was the case with Red, White and Green), but because they co-existed by means of their experience of the mediated event. Through these events, the shared national history is produced out of the simultaneity of the common present and not, as the discourse around Italian identity presented in these programs would have it (for example, the narratives around the origin around the flag), the other way around. However, this connection between the global television event that was broadcast live and national belonging raised questions about the kind of participation they facilitated. This became a particularly salient issue with the election of the second Berlusconi government and the successful campaign to grant Italians citizens living abroad the vote, a campaign that was lead by formerly fascist (but centre-moving) Alleanza Nazionale. With the appoint of Massimo Magliaro, a longtime member of Alleanza Nazionale, to the head of the network in 2000, the concept of informazione di ritorno [return information] became increasingly prominent in descriptions of the service. The phrase was frequently used, along with tv di ritorno (Tremaglia), by the Minister for Italiani nel Mondo during the second Berlusconi administration, Mirko Tremaglia, and became a central theme in the projects envisioned for the service. (The concept had circulated previously, but it was not given the same emphasis that it would gain after Magliaro’s appointment. In an interview from 1996, Morrione is asked about his commitment to the policy of “so-called” return information. He answers the question by commenting in support of producing a ‘return image’ (immagine di ritorno), but never uses the phrase (Morrione, “Gli Italiani”). Similarly, Arbore, in an interview from 1998, is also asked about ‘so-called’ return information, but also never uses the term himself (Affatato). This suggests that its circulation was limited up until the late 1990s.) The concept of ‘return information’ – not quite a neologism in Italian, but certainly an uncommon expression – was a two-pronged, and never fully implemented, initiative. Primarily it was a policy that sought to further integrate RAI International into the system of RAI’s national television networks. This involved both improving the ability of RAI International to distribute information about Italy to communities of Italians abroad as well as developing strategies for the eventual use of programming produced by RAI International on the main national networks as a way of raising the awareness of Italians in Italy about the lives and beliefs of Italians abroad. (The programming produced by RAI International was never successfully integrated into the schedules of the other national networks. This issue remained an issue that had yet to be resolved as recently as the negotiations between the Prime Minister’s office and RAI to establish a new agreement governing RAI’s international service in 2007.) This is not to say that there was a dramatic shift in the kind of programming on the network. There had always been elements of these new goals in the programming produced exclusively for RAI International. The longest running program on the network, Sportello Italia [Information Desk Italy], provided information to Italians abroad about changes in Italian law that effected Italians abroad as well as changes in bureaucratic practice generally. It often focused on issues such as the voting rights of Italians abroad, questions about receiving pensions and similar issues. It was joined by a series of in-house productions that primarily consisted of news and information programming whose roots were in the new division in charge of radio and television broadcasts since the sixties. The primary change was the elimination of large-scale programs, aside from those relating to the Italian national soccer team and the Pope, due to budget restrictions. This was part of a larger shift in the way that the service was envisioned and its repositioning as the primary conduit between Italy and Italians abroad. Speaking in 2000, Magliaro explained this as a change in the network’s priorities from ‘entertainment’ to ‘information’: There will be a larger dose of information and less space for entertainment. Informational programming will be the privileged product in which we will invest the majority of our financial and human resources, both on radio and on television. Providing information means both telling Italians abroad about Italy and allowing public opinion in our country to find out about Italians around the world. (Morgia) Magliaro’s statement suggests that there is a direct connection between the changing way of conceiving of ‘global’ Italian television and the mandate of RAI International. The spectacles of the mid-nineties, implicitly characterised by Magliaro as ‘entertainment,’ were as much about gaining the attention of those who did not speak Italian or watch Italian television as speaking to Italians abroad. The kind of participation in the nation that these events solicited were limited in that they did not move beyond a relatively passive experience of that nation as community brought together through the diffuse and distracted experience of ‘entertainment’. The rise of informazione di ritorno was a discourse that offered a particular conception of Italians abroad who were more directly involved in the affairs of the nation. However, this was more than an increased interest in the participation of audiences. Return information as developed under Magliaro’s watch posited a different kind of viewer, a viewer whose actions were explicitly and intimately linked to their rights as citizens. It is not surprising that Magliaro prefaced his comments about the transformation of RAI’s mandate and programming priorities by acknowledging that the extension of the vote to Italians abroad demands a different kind of broadcaster. The new editorial policy of RAI International is motivated from the incontrovertible fact that Italians abroad will have the right to vote in a few months … . In terms of the product that we are developing, aimed at adequately responding to the new demands created by the vote… (Morgia) The granting of the vote to Italians abroad meant that the forms of symbolic communion that produced through the mega-events needed to be supplanted by a policy that allowed for a more direct link between the ritual aspects of global media to the institutions of the Italian state. The evolution of RAI International cannot be separated from the articulation of an increasingly ethno-centric conception of citizenship and the transformation of the Italian state over the course of the 1990s and early 2000s towards. The transition between these two approaches to global television in Italy is important for understanding the events that unfolded around RAI International’s role in the development of a global Italian citizenry. A development that should not be separated from the development of increasingly stern immigration policies whose effect is to identify and export undesirable outsiders. The electoral defeat of Berlusconi in 2006 and the ongoing political instability surrounding the centre-left government in power since then has meant that the future development of RAI International and the long-term effects of the right-wing government on the cultural and political fabric of Italy remain unclear at present. The current need for a reformed electoral system and talk about the need for greater efficiency from the new executive at RAI make the evolution of the global Italian citizenry an important context for understanding the role of media in the globalised nation-state in the years to come. References Affatato, M. “I ‘Segreti’ di RAI International.” GRTV.it, 17 Feb. 1998. Arbore, R. “‘Il mio sogno? Un Programma con gli italiani all’estero.’” GRTV.it, 18 June 1999. Foot, J. Milan since the Miracle: City, Culture, and Identity. Oxford: Berg, 2001. Garofalo, R. “Understanding Mega-Events: If We Are the World, Then How Do We Change It? In C. Penley and A. Ross, eds., Technoculture. Minneapolis, University of Minnesota Press, 1991. 247-270. Magliaro, M. “Speech to Second Annual Conference.” Comites Canada, 2002. Milana, A. RAI International: 40 anni, una storia. Rome: RAI, 2003. Morgia, G. La Rai del Duemila per gli italiani nel mondo: Intervista con Massimo Magliaro. 2001. Morrione, R. “Gli Italiani all’estero ‘azionisti di riferimento.’” Interview with Roberto Morrione. GRTV.it, 15 Nov. 1996. Morrione, R. Testimony of Roberto Morrione to Commitato Bicamerale per la Vigilanza RAI, 12 December 1997. Rome, 1997. 824-841. Morrione, R. Testimony of Roberto Morrione to Commitato Bicamerale per la Vigilanza RAI, 17 November 1998. Rome, 1998. 1307-1316. Morrione, R. “Tre anni memorabili.” RAI International: 40 anni, una storia. Rome: RAI, 2003. 129-137. Parks, L. Cultures in Orbit: Satellites and the Televisual. Durham, NC: Duke UP, 2005.

“We have made Italy, now we must make Italians,” in the (probably apocryphal) words of the Prime Minister, sometime after the unification of the nation in 1860. Perhaps in French, if it was said at all. (The quotation is typically attributed to Massimo D’Azeglio, the prime minister of Piedmont and predecessor of the first Italian prime minister Camillo Cavour. Many have suggested that the phrase was misquoted and misunderstood (see Doyle.) D’Azeglio spoke in Italian when he addressed the newly-formed Italian parliament, but my reference to French is meant to indicate the fragility of the national language in early Italy where much of the ruling class spoke French while the majority of the people in the peninsula still spoke regional dialects.) It was television – more than print media or even radio – that would have the biggest impact in terms of ‘making Italians.’ Writing about Italy in the 1950s, a well-known media critic suggested that television, a game show actually, “was able to succeed where The Divine Comedy failed … it gave Italy a national language” (qtd. in Foot). But these are yesterday’s problems. We have Italy and Italians. Moreover, the emergence of global ways of being and belonging are evidence of the ways in which the present transcends forms of belonging rooted in the old practices and older institutions of the nation-state. But, then again, maybe not. “A country that allows you to vote in its elections must be able to provide you with information about those elections” (Magliaro). This was 2002. The country is still Italy, but this time the Italians are anywhere but Italy. The speaker is referring to the extension of the vote to Italian citizens abroad, represented directly by 18 members of parliament, and the right to information guaranteed the newly enfranchised electorate. What, then, is the relationship between citizenship, the state and global television today? What are the modalities of involvement and participation involved in these transformations of the nation-state into a globally-articulated network of institutions? I want to think through these questions in relation to two ways that RAI International, the ‘global’ network of the Italian public broadcaster, has viewed Italians around the world at different moments in its history: mega-events and return information. Mega-Events Eighteen months after its creation in 1995, RAI International was re-launched. This decision was partially due to a change in government (which also meant a change in the executive and staff), but it was also a response to the perceived failure of RAI International to garner an adequate international audience (Morrione, Testimony [1997]). This re-launch involved a re-conceptualisation of the network’s mandate to include both information services for Italians abroad (the traditional ‘public service’ mandate for Italy’s international broadcasting) as well as programming that would increase the profile of Italian media in the global market. The mandate outlined for Roberto Morrione – appointed president as part of the re-launch – read: The necessity of strategic and operative certainties in the international positioning of the company, both with regard to programming for our co-nationals abroad and for other markets…are at the centre of the new role of RAI International. This involves bringing together in the best way the informative function of the public service, which is oriented to our community in the world in order to enrich its cultural patrimony and national identity, with an active presence in evolving markets. (Morrione, Testimony [1998]) The most significant change in the executive of the network was the appointment of Renzo Arbore, a well-known singer and bandleader, to the position of artistic director. At the time of Arbore’s appointment, the responsibilities of the artistic director at the network were ill defined, but he very quickly transformed the position into the ‘face’ of RAI International. In an interview from 1998, Arbore explained his role at the network as follows: “I’m the artistic director, which means I’m in charge of the programs that have any kind of artistic content. Also, I’m the so called “testimonial”, which is to say I do propaganda for the network, I’m the soul of RAI International” (Affatato). The most often discussed aspect of the programming on RAI International during Arbore’s tenure as artistic director was the energy and resources dedicated to events that put the spotlight on the global reach of the service itself and the possibilities that satellite distribution gave for simultaneous exchange between locations around the world. It was these ‘mega-events’ (Garofalo), in spite of constituting only a small portion of the programming schedule, that were often seen as defining RAI’s “new way” of creating international programming (Milana). La Giostra [The Merry Go Round], broadcast live on New Year’s Eve 1996, is often cited as the launch of the network’s new approach to its mission. Lasting 20 hours in total, the program was hosted by Arbore. As Morrione described it recently, The ‘mother of live shows’ was the Giostra of New Year’s ’97 where Arbore was live in the studio for 20 consecutive hours, with many guests and segments from the Pole, Peking, Moscow, Berlin, Jerusalem, San Paolo, Buenos Aires, New York and Los Angeles. It was a memorable enterprise without precedent and never to be duplicated. (Morrione, RAI International) The presentation of television as a global medium in La Giostra draws upon the relationship between live broadcasting, satellite television and conceptions of globality that has developed since the 1960s as part of what Lisa Parks describes as ‘global presence’ (Parks). However, in keeping with the dual mandate of RAI International, the audience that La Giostra is intended to constitute was not entirely homogenous in nature. The lines between the ‘national’ audience, which is to say Italians abroad, and the international audience involving a broader spectrum of viewers are often blurred, but still apparent. This can be seen in the locations to which La Giostra travelled, locations that might be seen as a mirror of the places to which the broadcast might be received. On the one hand, there are segments from a series of location that speak to a global audience, many of which are framed by the symbols of the cold war and the ensuing triumph of global capitalism. The South Pole, Moscow, Beijing and a reunified Berlin can be seen as representing this understanding of the globe. These cities highlighted the scope of the network, reaching cities previously cut off from Italy behind the iron curtain (or, in the case of the Pole, the extreme of geographic isolation.) The presence of Jerusalem contributed to this mapping of the planet with an ecclesiastical, but ecumenical accent to this theme. On the other hand, Sao Paolo, Buenos Aires, and Melbourne (not mentioned by Morrione, but the first international segment in the program) also mapped the world of Italian communities around the world. The map of the globe offered by La Giostra is similar to the description of the prospective audience for RAI International that Morrione gave in November 1996 upon his appointment as director. After having outlined the network’s reception in the Americas and Australia, where there are large communities of Italians who need to be served, he goes on to note the importance of Asia: “China, India, Japan, and Korea, where there aren’t large communities of Italians, but where “made in Italy,” the image of Italy, the culture and art that separate us from others, are highly respected resources” (Morrione, “Gli Italiani”). La Giostra served as a container that held together a vision of the globe that is centered around Italy (particularly Rome, caput mundi) through the presentation on screen of the various geopolitical alliances as well as the economic and migratory connections which link Italy to the world. These two mappings of the globe brought together within the frame of the 20-hour broadcast and statements about the network’s prospective audiences suggest that two different ways of watching RAI International were often overlaid over each other. On the one hand, the segments spanning the planet stood as a sign of RAI International’s ability to produce programs at a global scale. On the other hand, there was an attempt to speak directly to communities of Italians abroad. The first vision of the planet offered by the program suggests a mode of watching more common among disinterested, cosmopolitan viewers belonging to a relatively homogenous global media market. While the second vision of the planet was explicitly rooted in the international family of Italians constituted through the broadcast. La Giostra, like the ‘dual mandate’ of the network, can be seen as an attempt to bring together the national mission of network with its attempts to improve its position in global media markets. It was an attempt to unify what seemed two very different kinds of audiences: Italians abroad and non-Italians, those who spoke some Italian and those who speak no Italian at all. It was also an attempt to unify two very different ways of understanding global broadcasting: public service on the one hand and the profit-oriented goals of building a global brand. Given this orientation in the network’s programming philosophy, it is not surprising that Arbore, speaking of his activities as Artistic director, stated that his goals were to produce shows that would be accessible both to those that spoke very little Italian as well as those that were highly cultured (Arbore). In its attempt to bring these divergent practices and imagined audiences together, La Giostra can be seen as part of vision of globalisation rooted in the euphoria of the early nineties in which distance and cultural differences were reconciled through communications technology and “virtuous” transformation of ethnicity into niche markets. However, this approach to programming started to fracture and fail after a short period. The particular balance between the ethnic and the economically ecumenical mappings of the globe present in La Giostra proved to be as short lived as the ‘dual mandate’ at RAI International that underwrote its conception. Return Information The mega-events that Arbore organised came under increasing criticism from the parliamentary committees overseeing RAI’s activities as well as the RAI executive who saw them both extremely expensive to produce and of questionable value in the fulfillment of RAI’s mission as a public broadcaster (GRTV). They were sometimes described as misfatti televisivi [broadcasting misdeeds] (Arbore). The model of the televisual mega-event was increasingly targeted towards speaking to Italians abroad, dropping broader notions of the audience. This was not an overnight change, but part of a process through which the goals of the network were refocused towards ‘public service.’ Morrione, speaking before the parliamentary committee overseeing RAI’s activities, describes an evening dedicated to a celebration of the Italian flag which exemplifies this trend: The minister of Foreign Affairs asked us to prepare a Tricolore (the Italian flag) evening – that would go on air in the month of January – that we would call White, Red and Green (not the most imaginative name, but effective enough.) It would include international connections with Argentina, where there exists one of the oldest case d’italiani [Italian community centers], built shortly after the events of our Risorgimento and where they have an ancient Tricolore. We would also connect with Reggio Emilia, where the Tricolore was born and where they are celebrating the anniversary this year. Segments would also take us to the Vittoriano Museum in Rome for a series of testimonies. (Morrione, Testimony [1997]) Similar to La Giostra, the global reach of RAI International was used to create a sense of simultaneity among the dispersed communities of Italians around the world (including the population of Italy itself). The festival of the Italian flag was similarly deeply implicated in the rituals and patterns that bring together an audience and, at another level, a people. However, in the celebration of the Italian flag, the notion that such a spectacle might be of interest to those outside of a global “Italian” community has disappeared. Like La Giostra, programs of this kind are intended to be constitutive of an audience, a collectivity that would not exist were it not for the common space provided through television spectatorship. The celebration of the Italian flag is part of an attempt to produce a sense of global community organised by a shared sense of ethnic identity as expressed through the common temporality of a live broadcast. Italians around the world were part of the same Italian community not because of their shared history (even when this was the stated subject of the program as was the case with Red, White and Green), but because they co-existed by means of their experience of the mediated event. Through these events, the shared national history is produced out of the simultaneity of the common present and not, as the discourse around Italian identity presented in these programs would have it (for example, the narratives around the origin around the flag), the other way around. However, this connection between the global television event that was broadcast live and national belonging raised questions about the kind of participation they facilitated. This became a particularly salient issue with the election of the second Berlusconi government and the successful campaign to grant Italians citizens living abroad the vote, a campaign that was lead by formerly fascist (but centre-moving) Alleanza Nazionale. With the appoint of Massimo Magliaro, a longtime member of Alleanza Nazionale, to the head of the network in 2000, the concept of informazione di ritorno [return information] became increasingly prominent in descriptions of the service. The phrase was frequently used, along with tv di ritorno (Tremaglia), by the Minister for Italiani nel Mondo during the second Berlusconi administration, Mirko Tremaglia, and became a central theme in the projects envisioned for the service. (The concept had circulated previously, but it was not given the same emphasis that it would gain after Magliaro’s appointment. In an interview from 1996, Morrione is asked about his commitment to the policy of “so-called” return information. He answers the question by commenting in support of producing a ‘return image’ (immagine di ritorno), but never uses the phrase (Morrione, “Gli Italiani”). Similarly, Arbore, in an interview from 1998, is also asked about ‘so-called’ return information, but also never uses the term himself (Affatato). This suggests that its circulation was limited up until the late 1990s.) The concept of ‘return information’ – not quite a neologism in Italian, but certainly an uncommon expression – was a two-pronged, and never fully implemented, initiative. Primarily it was a policy that sought to further integrate RAI International into the system of RAI’s national television networks. This involved both improving the ability of RAI International to distribute information about Italy to communities of Italians abroad as well as developing strategies for the eventual use of programming produced by RAI International on the main national networks as a way of raising the awareness of Italians in Italy about the lives and beliefs of Italians abroad. (The programming produced by RAI International was never successfully integrated into the schedules of the other national networks. This issue remained an issue that had yet to be resolved as recently as the negotiations between the Prime Minister’s office and RAI to establish a new agreement governing RAI’s international service in 2007.) This is not to say that there was a dramatic shift in the kind of programming on the network. There had always been elements of these new goals in the programming produced exclusively for RAI International. The longest running program on the network, Sportello Italia [Information Desk Italy], provided information to Italians abroad about changes in Italian law that effected Italians abroad as well as changes in bureaucratic practice generally. It often focused on issues such as the voting rights of Italians abroad, questions about receiving pensions and similar issues. It was joined by a series of in-house productions that primarily consisted of news and information programming whose roots were in the new division in charge of radio and television broadcasts since the sixties. The primary change was the elimination of large-scale programs, aside from those relating to the Italian national soccer team and the Pope, due to budget restrictions. This was part of a larger shift in the way that the service was envisioned and its repositioning as the primary conduit between Italy and Italians abroad. Speaking in 2000, Magliaro explained this as a change in the network’s priorities from ‘entertainment’ to ‘information’: There will be a larger dose of information and less space for entertainment. Informational programming will be the privileged product in which we will invest the majority of our financial and human resources, both on radio and on television. Providing information means both telling Italians abroad about Italy and allowing public opinion in our country to find out about Italians around the world. (Morgia) Magliaro’s statement suggests that there is a direct connection between the changing way of conceiving of ‘global’ Italian television and the mandate of RAI International. The spectacles of the mid-nineties, implicitly characterised by Magliaro as ‘entertainment,’ were as much about gaining the attention of those who did not speak Italian or watch Italian television as speaking to Italians abroad. The kind of participation in the nation that these events solicited were limited in that they did not move beyond a relatively passive experience of that nation as community brought together through the diffuse and distracted experience of ‘entertainment’. The rise of informazione di ritorno was a discourse that offered a particular conception of Italians abroad who were more directly involved in the affairs of the nation. However, this was more than an increased interest in the participation of audiences. Return information as developed under Magliaro’s watch posited a different kind of viewer, a viewer whose actions were explicitly and intimately linked to their rights as citizens. It is not surprising that Magliaro prefaced his comments about the transformation of RAI’s mandate and programming priorities by acknowledging that the extension of the vote to Italians abroad demands a different kind of broadcaster. The new editorial policy of RAI International is motivated from the incontrovertible fact that Italians abroad will have the right to vote in a few months … . In terms of the product that we are developing, aimed at adequately responding to the new demands created by the vote… (Morgia) The granting of the vote to Italians abroad meant that the forms of symbolic communion that produced through the mega-events needed to be supplanted by a policy that allowed for a more direct link between the ritual aspects of global media to the institutions of the Italian state. The evolution of RAI International cannot be separated from the articulation of an increasingly ethno-centric conception of citizenship and the transformation of the Italian state over the course of the 1990s and early 2000s towards. The transition between these two approaches to global television in Italy is important for understanding the events that unfolded around RAI International’s role in the development of a global Italian citizenry. A development that should not be separated from the development of increasingly stern immigration policies whose effect is to identify and export undesirable outsiders. The electoral defeat of Berlusconi in 2006 and the ongoing political instability surrounding the centre-left government in power since then has meant that the future development of RAI International and the long-term effects of the right-wing government on the cultural and political fabric of Italy remain unclear at present. The current need for a reformed electoral system and talk about the need for greater efficiency from the new executive at RAI make the evolution of the global Italian citizenry an important context for understanding the role of media in the globalised nation-state in the years to come. References Affatato, M. “I ‘Segreti’ di RAI International.” GRTV.it, 17 Feb. 1998. Arbore, R. “‘Il mio sogno? Un Programma con gli italiani all’estero.’” GRTV.it, 18 June 1999. Foot, J. Milan since the Miracle: City, Culture, and Identity. Oxford: Berg, 2001. Garofalo, R. “Understanding Mega-Events: If We Are the World, Then How Do We Change It? In C. Penley and A. Ross, eds., Technoculture. Minneapolis, University of Minnesota Press, 1991. 247-270. Magliaro, M. “Speech to Second Annual Conference.” Comites Canada, 2002. Milana, A. RAI International: 40 anni, una storia. Rome: RAI, 2003. Morgia, G. La Rai del Duemila per gli italiani nel mondo: Intervista con Massimo Magliaro. 2001. Morrione, R. “Gli Italiani all’estero ‘azionisti di riferimento.’” Interview with Roberto Morrione. GRTV.it, 15 Nov. 1996. Morrione, R. Testimony of Roberto Morrione to Commitato Bicamerale per la Vigilanza RAI, 12 December 1997. Rome, 1997. 824-841. Morrione, R. Testimony of Roberto Morrione to Commitato Bicamerale per la Vigilanza RAI, 17 November 1998. Rome, 1998. 1307-1316. Morrione, R. “Tre anni memorabili.” RAI International: 40 anni, una storia. Rome: RAI, 2003. 129-137. Parks, L. Cultures in Orbit: Satellites and the Televisual. Durham, NC: Duke UP, 2005. Citation reference for this article MLA Style Hayward, Mark. "Two Ways of Being Italian on Global Television." M/C Journal 10.6/11.1 (2008). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0804/05-hayward.php>. APA Style Hayward, M. (Apr. 2008) "Two Ways of Being Italian on Global Television," M/C Journal, 10(6)/11(1). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0804/05-hayward.php>.