martedì 12 agosto 2014

The "Widespread Hotel" : a solution for the recovery of minor historical centers

by Architect Angelo SANGIOVANNI
 translation by Dr Marianna ADDESSO


Newton's first law, also called "law of inertia" stases that a body will continue in its state of rest or uniform motion unless an external  force intervenes to change that state. This external force, on Sunday, November 23, 1980, at 19:34, was an earthquake of magnitude 6.9 on the Richter scale which intervened to change both the rest of the life of urban residents belonging to the territory that extends from Irpinia to Vulture, placed between the provinces of Avellino, Salerno and Potenza and the uniform rectilinear motion of their economy, mainly based on agriculture and pastoralism. I think that what was lost in those few minutes, and in the following years, is priceless and I do not think it just because I am "an insider." I'm afraid that the laudable, but belated endeavor to think about legislation and strategies to prevent the abandonment of the historic centers of the municipalities in Campania is not enought. Otherwise I think that , in a more realistic way, in order to fix the mistakes made, and to overcome the disinterest of the fate of our town centers and their relentless and progressive deterioration, initiatives needed to bring back people to their internal. Not deport them, pay attention, having brainwaves and building tenements in the old centers without first having made them livable, but entice them to come back with equally strong and attractive actions of those used to force them to abandon such as living adjustment as a function of the household. To really get a result in the work of restoration of historical centers, value and dignity must be recognized to the vernacular buildings (houses, for instance), so as to be able to support the recovery of the entire core and not only of the historical architecture (buildings, monasteries, castles, and so on). In second instance, indeed, choices will work according to the existence or not of such architectural emergencies that need to be seen as an added value and not as a single value. This way of thinking, in my opinion, has determinated the irretrievable, at time, loss of a large part of what is now, in hindsight, aims to revive. What follows, more than an historical or worse: a "J'accuse" to the politicians of that period, is an act of love to the relic of our past and an attempt to awaken  interest in these places  in the minds of young people, places which are the places of our history and of our memory and because, as rightly said C. N. Shulze: "Only when we understand our place we will be able to participate creatively to their history". Whta follows is also an invitation to the politicians of today to look at the past mistakes to avoid committing them again and , otherwise, for working seriously to recover the recoverable, before it all goes and be hopelessly lost like tears in rain. These are also the reasons why I wanted to make the recovery of historic centers, the topic of my thesis to the course on "The protection and enhancement of Cultural Heritage and Environment", in the firm conviction that people without a past have no future.


From Cosmos to Chaos: the loss of the identity
                                                    
 "when you get there, there is no more a there, there. "

The ancient Romans believed in the existence of supernatural entity called Genius Loci and it was, according to their beliefs, linked to the places inhabited and frequented by man. The genius loci was then, the patron deity of a particular place and at the same time that of all those who lived or were even just passing through and for this reason it would be found wherever they perceive the presence of a superior entity that protect. 
C.N. Schulz was the first to talk about Genius Loci in Architecture, alluding to the specific character of a place rather than another, that set of characteristics of a specific environment that interact with the man who lives and influences in his way to live it. Architecture, as an act of man in shaping the environment transforms a territory in a place, must operate in its utmost respect, integrating well with the place itself (2) was intended by us as invariants architectural models of the Vallo di Diano and the neighboring towns of Lucania. This was made impossible by the Special Law 219/1981 which triggered a perverse mechanism to reward the demolition and rebuilding from scratch, so going to the expense of possible and desirable intervention on the existing housing stock. Citizens choosing to demolish and rebuild elsewhere, so as to be able to enjoy the benefits of living under the so-called adjustment depending on the family, which included the possibility of more floor space, gave rise to a progressive and inexorable abandonment of historic centers. Another major decision about the smaller towns was taken  with the Law 187/1982, which took away any chance for the Superintendence of safeguarding the assets of smaller privat considering it, too easily, manageable from any person and,at the same time, was given to the local administrators the power to cause more damage to what had survived the earthquake. Shortsighted administrations either by choice or because culturally unprepared, in fact, and unable to grasp the complex value of pre-existing and stratification, further damaged the fabric of many historic centers through demolitions often indiscriminate and perhaps not always dictated by necessity. Solemn spaces,created ad hoc, were essential to leave their mark on the land (3). In Atena Lucana, as well as elsewhere, the directors but also a large part of the population thought that in the end there was nothing that had real value, nothing that is truly "art" and worth saving. "Nothing to invest time and money" ignoring the fact that a community that denies or forgets its past has no future and that tradition is something that goes beyond the aesthetic end in itself: a way of thinking son of our disposable culture, influenced heavily by the fads of the moment and therefore ephemeral. The tradition is however, stratification, persistence and enduring reality that derive from a complex relationship between people and things,  from relationships that develop thanks to the creation of spaces for its size, expanded when needed and as required, never artificially dilated up to dangerously lose control. The tradition was born and has been handed down in places that encourage aggregation and where easily interwoven ties archaic born feelings, emotions, knowledge and solidarity among the different generations. In Athena Lucana as elsewhere, this and much more was forgotten in those years. This and much more was lost with the de-recognition of a historical and architectural heritage of great environmental value and that with his absence, now more then makes us feel a strong feeling that "when you get there, there is no more there, there" (4). After the earthquake of 1980, in fact, Atena Lucana, as for many of the smaller towns affected by the event, began the process that would lead inexorably to its loss of identity.







An announced danger, however, at least for me, since the beginning of 1983, when ingenuous attempt to salvage, I involvedwho was then my professor of Environmental Design and my fellow student at the Faculty of Architecture in Florence in a study aimed to the identification and recovery of the archetype (5) was intended by us as invariants architectural models of the Vallo di Diano and the neighboring towns of Lucania. I tried the identification and recovery of those basic elements that persist throughout the centuries and that interact with the way of life and traditions, but at the same time in order to survive in new contexts, require new interpretations to be passed. At the end of the research, lasted almost two years, what was immediately clear was that the unified framework of real needs and design appropriate responses emerged from the study of the patterns of the past, it was suddenly and dangerously lost and no one was able to understand that what architecture differs from the other arts, is that the architectural structures have a specific use and for this reason, unlike works from artistic expressions that arise for the sole purpose contemplative or decorative, the implementation of an architecture is always and however determined by the need to satisfy a requirement. The architecture, you should not ever forget it, it is an outlet for directors, designers and clients with delusions of grandeur, but it is a consistent technical response to the real needs of man, for housing. After the earthquake of November 1980, it comes a climate in which the most were convinced that the past had to be scrapped and so they rid it as you get rid of an old junk piled up in the attic worthless, sure to have thrown a useless ballast that would have slowed the race for the future. The lack of any connection to the past and therefore the impossibilirty to do this the bridge between this and the future, as well as an idea of urban uniform, was behind the creation of a series of "non-places" (6)






A place is an asset and as such should be used, because like anything else that is not used sooner or later dies and a place dies because it loses its enjoyment, whatever it is, and the life in which it takes place dies too, because is its use to ensure the ongoing maintenance and preservation. The street life, the one lived in the square on the benches rather with the chair on the sidewalk or on the steps of an entrance of a house or a church, however, the one that allowing close contact with the passer-man, that so lively and active in my childhood memories, in Atena Lucana as elsewhere, has now lost almost everything and this because even before we lost the places of these events. Even before we lost the value they had these places and some more than others, because it could stimulate a pattern of life that has been passed down for centuries, which was based mainly on the reports and that prevented the alienation of the individual. 
 



Increasingly, therefore, the cosmos, that is the order that meets the intent and hosting harmony has gradually given way to chaos, to the sense of abandonment and disorder witnessed by the presence of weeds in the alleys, from the wreckage corroded and waste disposed of in the ruins of the abandoned houses. First the earthquake, then men's choices, condemning the alley to the degradation of childhood, breaking down the house, clearing the landmarks and places of social life, without being able at the same time to create other equally valid, even on a symbolic level, they have broken the circle that each community represents and transmits, as the clear sense of belonging to a group with the same history, traditions and cultural heritage. They have convinced us that there was really only one possible future and that this was given by the reconstruction elsewhere and that this altar was worth sacrificing everything else. 






Under the pressure of unexpected and uncontrolled a new building from the architectural composition varied and unlikely mimicking indiscriminately models from other contexts, plagiarized or stolen from magazines with pictures of resorts in other latitudes, new settlements sprang up, now more than then, like sad suburbs. "(7)
These diverse assemblages of forms without substance, yet unable to embody the combination of real need, cultural model and design interpretation with no connection to the environment that hosts them, most of the time to be allowed, were passed off as manufacturing plants, because at Atena Lucana, as elsewhere, this was the only trick possible to build, in the odor of an amnesty announced Building and in the objective inability to wait for it to conclude the process and not the end of a controversial General Plan, which was approved later in 2007. 












It should be stressed that the Law n ° 47 of 28/02/1985, which arose primarily as a provisional framework law on urban planning / construction, building amnesty admitted to all the abuses carried out in Italy until 1/10 / 1983. According to data CRESME, the effect-announcement of the first amnesty resulted in the emergence, in only two years, 1983/84, 230,000 artifacts abusive, out of a total of 970,000 produced between 1982 and 1997 as a whole. (8)
After 30 years of the event, the result of those choices reckless, endorsed by laws / care that over time have proven more lethal harm / event, new settlements, especially those valleys and denounce their they grow without a rule planning. In spite of the attempts that you will want to make it through work so little impact, as late, these amorphous and chaotic urban agglomerations are doomed to preserve the character of neighborhoods of "centers without centrality", together with the satellites of places that have lost their economic also their identity and attachment of most of their inhabitants. 






Especially the younger ones, who were born in the era of the PC and the TV with the remote control and can not conceive of a house without a decent connection to the internet or without a convenient way to get there, also under the weather or without garage a reasonable distance, and comfortable homes away from the danger posed by the possible collapse of the many empty houses from crumbling too and therefore as victims of environmental degradation have persisted for decades.
Looking at these new settlements valley, these "entity without identity" (9) who have had easy game against the increasingly scarce resources to invest in the restoration of existing buildings perched on top, almost in an attempt to anachronistic and useless defense against the "new" that progresses, more and more you feel that sense of physical and psychological loss that only something he knows of unfinished can give. 
The same fate has united many small towns in central and southern Italy, especially those in the areas affected by the earthquake of November 80 that settlements with economies were based on agriculture and pastoralism, as rightly pointed out in his Francesco Arminio "I am a paesologo "have passed from the pre industrial to post-industrial, without enjoying any benefits from an era of half ever lived.

In summary, we could say that what they did the barbarians (as a seismic event), the Barberini did.





Ambiens and Topos: in the past, our future


                                                                "Only when we understand our places we will be able to participate creatively their history. "C. N. Schulz  

Many people tend to indicate in a general way, with the word "environment", everything that surrounds us, but making more or less consciously reference only purely natural aspect and forgetting that it is impossible to talk about the environment at the same time without making reference to 'human being and the influence it exerts on every area of the planet, directly or indirectly, already with just his presence. 
The term "environment" is derived from the Latin ambiens, entis-, present participle of the verb "to aspire", which means "to go around, surround". The environment is therefore something dynamic, even if the term has lost the connotation over time, to the benefit of an anthropocentric view that.
I find deforming, because it puts the man in view of the non-integral component of the biosphere but rather to external who has been granted the right to shape and manage everything for his own use and consumption.
The environment is something that goes beyond the coexistence of nature and culture, wilderness and man-made space, is a place of mutations and processes that move in a common context and thus can not help but influence each other. Take, for example, an element very dear to me: the square.
As I have written elsewhere: "The Square is an urban void, a break in the condensation of the town, which at the same time, however, belongs to the fronts of the buildings that separates itself. E ', together, a" fact "architecture and urban planning, because goes beyond the bond that creates itself as it is also a "fact" anthropology. [...] the square is the place dedicated to the theatrical performance of any act or action that uses as its backdrop [...]. When this is not is the square ceases to be the pause before described, and that is fundamental presence of urban, scene of the biggest events of the social life of the community, the phenomenon of Genius Loci, being reduced to [...] futility set between the vacuum and the fifth nothing without force or non-existent "(10). 






The environment in general and the city in particular, given the intimate and continuous interaction between natural and human components, which are a set of interaction in which every action of one necessarily implies a response of the other, thus triggering a process feedbak of which will be determined on the basis of other choices and their new behaviors. The lack of interest in the aftermath of disasters "and the lack of care for all that the past is" just old "and not a" work of art ", contribute to increase the likelihood that many of these assets should be irretrievably lost. Believe that it is the responsibility of the architect also, within the limits of its possibilities, work to ensure this does not happen, searching and finding renewed interest in the study and the recovery even less known fact "(11). 






The historical centers, as already mentioned, is an architectural, historical and urban intimately and inextricably blends with the natural and scenic values of the territories to which they belong as the result of a long evolutionary process of organisms urban character with color, material and construction complainants a clear unity of purpose (12).
Intervene without the same consistency of a stratified reality over the centuries, is to separate what so traumatic that time and events had combined: man and space, culture and man, man and community man and beauty at a glance: the 'man and his environment. 






In the light of all the foregoing facts, it is clear that the enhancement of Historic Places is a fundamental aspect of recovery is not only in cultural objective pursued by the recovery of those places in which personifies the memory and thus the identity of a community but also socially and economically, precisely because of the potential that can attract investment and varied.
I fantasized at the end of the 90s, with the current Deputy Mayor, Pasquale Iuzzolino, giving a result of my research work and environmental design completed in 1984,  (13) on the possibility of a systematic recovery of the center of Atena. It was the day after the boom of the timeshare, and one thing it became clear: beyond building interventions questionable anarchy of materials and colors used in the new building as well as the renovation of the historic and sad approval interventions restructuring, the inhabitants of the old center, the reconstruction did not obtain any real advantage. After 15 years of the event, nothing was thought or done in a meaningful way and organic to improve the standard of living of the people and halt the understandable exodus . We noticed, for example, the absence of points of convenient access to the various rings, useful to everyone, but designed primarily thinking of the elderly, given that accounted for the vast majority of those most reluctant or unable more, for sentimental reasons and economic, to leave the old house. We also observed that not only were missing, as still missing, covered parking or stopping places organized and in sufficient number for the residents but also lacked a plan under which dislocarli strategically in the vicinity of these access points.
I explained to the Deputy Lerida's Plan, which had come to their knowledge through the publication of a few years earlier. (14)
My idea was to connect in the same way as the lowest ring, the only driveway with the ability to accommodate parking, with two others, and to do so without making any violence at the site, taking advantage of its residential buildings with type in the tower part of the country that faces north, that is, the valley of Serra dell'Arenaccia and Serra of Atena. My solution, in detail, provided the emptying of these parallelepipeds through the removal of the floors, the walls of the device consolidation and integration at the center of an elevator, can also be used as a lift for the disabled and staircases metal that revolved around and landed at the two highest levels, where appropriate, through the use of walkways. The sufficient area of these buildings tower would have paid without any difficulty to this new feature, not to mention that at that time, the use of trucks would make it much easier to transport materials for the "reconstruction" at the highest levels and would have avoided at least in part the havoc that is made of the original pavement, covered in several places with the cement, to allow the passage of the mechanical means. My idea of giving a new function to the tower buildings, was very innovative for its time, especially when you consider that the type of tower parallelepiped has been handed down from the past and that the elevators connecting the various levels of 'town gave excellent results, both in small towns like Pontassieve (Fi), and in those with a larger and architectural heritage of respect, such as Perugia.
Another thing that became clear in the course of our discussion on the problems of the old town after the earthquake and possible solutions, was that it would be increasingly difficult to find sufficient funds for timely recovery of what was even then in obvious neglect and, at the same time to erase all traces of those actions so expensive and unnecessary and disfiguring which were determined over the years (15).
We became immediately aware that, of the enormous scope of the project where we were thinking and new life that only he could give shape to the ideas and the will to tear our past chaos to return it to a cosmos as late as still desirable.
Now and in the absence of a real economic development plan, for which we would have expected even years, help could come from tourism. Then, is now we just went two treasures already on the ground and never properly advertised and promoted: the craft and artistic and natural beauty. In the first case we had a tradition to be recovered, in accordance with the proximity to attractive tourist spots throughout the year, represented by mountain destinations in Basilicata and maritime borders of Campania, which could simultaneously satisfy both the needs of tourism intellectual, through the sites archaeological and historical and artistic interest of both regions, and of that more closely interested in the mass entertainment and relaxation.
The idea, modern for the time, rode the wave of the latest fashion tourism launched by then, he had found a new formula and cheapest way to move around the planet freely. Simple and ingenious, the solution was to take ownership, along with other co-owners and for the minimum period of one week, one or more accommodation in resort resorts in more or less known. The most innovative and interesting of the proposal, however, was represented by its not being inextricably linked forever to the place where he had purchased the timeshare, but, on the contrary, to be even more mobile by virtue of buying a property. Timeshare gave it the opportunity to share the same week with another property in another location of your choice. Also be multiproprietario only one accommodation was enough to join one of the many circuits of mutual exchange of accommodation / holiday scattered throughout the planet.
My intuition was the realization that the Old Town was not to be seen simply as a monument to contemplate, an archaeological excavation removed with the earth that covered just about to apply powder and anonymity protected by a deposit of the museum away from real life and the ability to produce wealth sufficient at least to its survival.

We had to find ideas to revitalize the role of a reality was so heavily impaired in its materials and components not only that he was in obvious decline.






The project or rather, the idea of the recovery of the historical center of Athens Lucana, although immature, as are all the new ideas at the beginning, especially if born out of young minds, was based on the following points:
1. Made safe building, through his recovery in full compliance with the rules in force in the field of environmental safety and structural (now also add energy savings) and the removal of architectural barriers and the recovery of the buildings destroyed as gardens hanging (now also add parking for bikes and electric cars). The work, carried out in full compliance with the Genius Loci and then with an eye to tradition, were made by local craftsmen, creating new job opportunities and at the same time during recovery craft. Interventions that would be of interest in a systematic way many buildings had been possible and would start from the most in good condition and, other things being equal, those with the best exposure, ease of access and beauty of the landscape;

2.Community involvement in the financing of the project in the first place and the owners of the houses of the old town. The owners do not in conditions to shoulder the entire cost of the recovery of their property, they would have the possibility to sell the same and to keep a portion of the property in the form of week / holiday to be exchanged;

3.The economic involvement of the City, a proposal that would still be valid, in exchange for his commitment to urbanize the area, supplying the services needed to respond adequately to the demands resulting from its new function;
4.Creating workshops and gastronomic and dining venues in which to find only local products (now add the condition of traceability) and to organize meetings and conferences focusing on their bidding;

5.The finalization of the work on the recovery of traditions and old trades, open laboratories. The idea was to include in the package the possibility, by the tourist who made the request, to attend courses in which come into direct contact with local crafts and learn the techniques, in the spirit of this type of an alternative holiday;

6.Trekking and excursions to places of natural and cultural interest. By Athena and Vallo di Diano in general, as already mentioned, are accessible and can be visited in a day, both sites of Lucania (eg. Castles of Frederick II in Lagopesole, Venosa Melfi, the Cathedral of Acerenza the Sassi of Matera and the hermits cave, archaeological excavations of the Roman era in Venosa as Grumento, the beautiful coast of Maratea) and Campania (eg. Certosa di Padula, archaeological excavations in Buccino, the Caves in Perth, the area of the temples of Paestum, the caves of Palinuro), and the tourist areas of the south-western coast (the coast and Cilento Coast), both of winter tourism in Lucania (the ski fields on Vulturino). The goals originally designed, you can now add new realities, such as the Park of Cilento and Vallo di Diano, the Parco del Sele and Tanagro and the WWF of Persano, to mention the ones closest, made even closer to the rest of the world, the recent creation of the airport Pontecagnano;

7.Within a strictly local, the recovery and development of the old paths disused and forgotten. One of these is certainly the best known is the so-called Ascent of the breast, used as a shortcut path, mostly by farmers who came to work the fields located in the valley. Other trails recoverable as tourist attractors are all those trails used by shepherds to reach the pastures, some of which are located right in the Walloon dell'Arenaccia and Red Cliff and represent attractive locations for the presence of caves and ravines always used as a shelter by shepherds but certainly frequented by man in prehistoric times. Interestingly, even in this second case, assume trekking routes linking the Village Hotel in these sites.
My other idea that dates back to 2006 and which I think can serve as an attractor is recovering , the old railway line of the Calabro Lucana as a bike path(16).




8. Finally, I would add one more, the old solutions to create interest in our town and, more generally, for all our territory, new but not original. The idea that has proven over time to be a major tourist attraction, although made in a region of Lucania not own center of gravity and can only be reached through a road is not easy or fast, it is known as the "angel flight". Realized for the first and only time in Italy, between the towns of Castelmezzano and Pietra Pertosa, in the lucane Dolomites , is still the "flight" highest and longest in the world. In addition to this there are only three others and everybody in France. Easily manufactured and inexpensive, is to fly over to several meters in height and great speed, sites with a strong impact on the landscape. The overflight is carried out, in complete safety, suspended from a steel rope, along which it slides by means of a pulley to which it is harnessed and covers the distance between a point A and a point B positioned at sites with sufficient height difference. Appearance improvement of the original and that our project marks a radical departure from what already done in Lucania, is not so much the greater length and height from the ground, but rather to place the starting point in a place that is both very scenic and easy access by car but outside the town and instead locate the point of arrival in the Old Town, so that tourists, in the path of returning to their means of locomotion, may come in contact with the local situation and be induced to remain there (17).





From Timeshare to "Widespread Hotel": the evolution of an idea
                                                            "(...) Is not such a good thing if it is not usable. The mere contemplation does not belong to architecture. "


The "Widespread Hotel" is not a hotel from scratch, but a "horizontal structure", an idea with the aim to recover the abandoned buildings within countries and turn them into housing to be inserted in a circuit holidays. Horizontal because it is designed with a central structure, the reception, which serves as a meeting place and meeting clients and a number of units, rooms, located in different buildings in the town center, but not too far from the reception that must be easily accessible. The idea of ?? "Widespread Hotel"  (18) was born in Carnia, after the earthquake of 1976, when it was decided, with foresight, to invest for tourism on the houses and villages deserted and renovated for residential purposes. 
However, the term is used for the first time in 1982 within the "pilot project Comeglians" which proposed as a program for the reversal of the ongoing deterioration. The occasion was particularly favorable since the years when he was carrying out the reconstruction after the earthquake of 1976, a situation that would allow him to convey at least some of those funds in the creation of this innovative project. The projects, however, remained in the drawer and were partly dusted with the arrival of funding from the EU ban called 5b. In the 80s the term  "Widespread Hotel"  spreads, and there is a number of projects and attempts to implement the idea in other areas in the country. The first attempts of  "Widespread Hotel"  in Emilia Romagna there were in 1984 and 1987 in Vitulano, a municipality in the province of Sannio in Benevento. In these first two attempts, the main objective which was pursued to recover empty buildings and abandoned homes in order to animate city centers deserted and enhance a tourist site in a logical marketing call "product-oriented" rather than to respond to the needs of an application interested in doing experiments to some extent still authentic because they are linked to the spirit of the place, the so-called Genius Loci, often mentioned. In those early efforts was therefore still absent the idea of building a model for alternative hospitable distinct and different from the traditional ones, and that they wanted to propose as a model and a culture of hospitality with its roots in the territory, able to look at deepest needs of the application, which consisted precisely in order to interact with a locally unique for its peculiarities. 
Projects designed in the '80s, because of the lack of broader vision and the recovery of the ancient complex reality in a context of modernity, are therefore to be considered the most common of residence, rather than "Widespread Hotel" , included as individual homes scattered in the area that were retrieved and then put in network especially with the intention of making a profit. It was therefore proposed that private enterprise on the market in a spontaneous way, as an offering to the mountain that had a market survey and without that there was then a strategy on how to listen to the question and can offer a service consistent with it. But it is always in the 80s that the idea of ??the "Widespread Hotel"  take sharper edges and begins to be conceived as a horizontal hotel located in a historical center of fascination, with rooms and services located appropriately in different buildings, but always close to each of them. The implementation, although only partial of the first realizations of WH, however, there will be only in the 90s and this is because a few reasons, including the aberrant logic of bureaucracy have delayed implementation. The bureaucratic problem was joined by that of legislation still missing and that was only after 1998 in Sardinia. Not by chance were just models of WH Sardinians to be the subject of several seminars and opportunities to study and at the base of the first legislation in Italy has distinguished the  "Widespread Hotel"  from other forms of hospitality.
In 2008, the popular idea of the hotel has been awarded in Budapest at the conference Helping new talents to grow as a best practice for economic growth to be transferred to developing countries. The idea of a "Widespread Hotel", can be finally defined as a horizontal hotel, located in a historical center, with rooms and services located in different buildings, although close to each other, and is intended as an accommodation unit that caters to an application interested in staying in a particular urban context, in contact with the residents and at the same time taking advantage of the normal hotel services. This formula, which proved to be particularly attractive villages and countries with historical centers of art and architecture, can be revived but also in smaller towns which do not have these same characteristics but who have a strategic position in their territory which allows reach sites of natural and / or cultural, with least cost and time.

It is therefore, a proposal designed to offer guests the experience of living in a historic center of a city or a country, relying on all hotel services, that is, of hospitality, service, food, spaces and services for guests, staying in houses and rooms that are no more than 200 meters from the place in which the reception, common areas and dining area.






But the CEO is also a model of regional development that does not create environmental impact. To give life to a "Widespread Hotel" in fact, you do not need to build anything, since it is limited to recover / restore and put it in a holiday circuit that already exists. WH also serves as a "social defense" and revives soul or, as in the case of Athena Lucana, historical centers, stimulating initiatives and involving local producers considered as a key component of the offer. An WH in fact, thanks to the authenticity of the proposal, the proximity of the structures that compose it and the presence of a community of residents is able to offer more than a living, a way of life. With the WH we can hope to bring life back in the old centers affected by depopulation, such as those in the earthquake of 1980, Irpinia and Salerno and then, even Atena Lucana and you can restore and enhance the many buildings closed and no longer used. This must be done and we must do it quickly, before a piece of cornice fall off or slide a tile hitting one of the residents as innocent or unwitting tourists who sometimes happen to meet in the streets deserted.






The idea of recovering the historical center and bring it back to life through its gradual transformation into WH is based on the consideration that the economic problems worldwide have greatly affected the way of understanding the holidays. More and more often, in recent years prefer the Italian places as tourist destinations, while the same duration of the holiday has progressively and substantially reduced. Unfortunately, however, he goals are almost always the same and this for two main reasons: the lack of adequate facilities and the lack of public awareness of the so-called small towns, maybe located a few kilometers from the sites of greater tourist and yet almost completely unknown. This, in particular, is the case of Atena Lucana that, as mentioned above, is at the center of one of the many Italian sites of great cultural and scenic. Another consideration is that the CEO has the ability to meet the needs of expert users, and therefore tired of the usual formulas hotel, as composed of people who are looking for innovative solutions.
In his study "Leisure Travel" in 1991, S. Plog says that "tourists on holiday wish uniqueness, non-uniformity and, for this, plus the hotel reflects the local architecture, customs and lifestyle of the area, the more it can be chosen as a holiday destination alternatives






But the most important aspect of WH is the respect of the cultural environment, the context in which it is moving directly towards the recovery of the artistic and cultural heritage of the smaller centers, policies pursued by both the Community and the national ones, only more rarely, and far-sightedness, from the locals, who often have no idea of the wealth they have and the possibilities they have to create jobs and perhaps, to maintain or even increase the population and all without touching contaminating the culture, the environment, the identity of places. The  "Widespread Hotel" can then have the role of "facilitator" cultural and economic centers, particularly in small communities and this would be desirable, because each center changed in WH does not become a sort of Disneyland disposable, a sideshow poorly designed and managed worse, that the project is compiled by Cultural Associations and Environmentalist, with the significant participation of the Municipality, the Pro Loco and the owners themselves and that is managed by a cooperative formed by qualified personnel under their direct control. In summary, I believe that tourism is undoubtedly one of the major sources of income and livelihood for the countries and especially for those who, like Italy, are fortunate to have so many interesting places in terms of culture and environmental. Those in tourism in a professional manner, however, knows that it is important in this field, and that these ideas have to generate competitive projects must be innovative. This same idea, that in the 90's was futuristic, it is now only contemporary time has been wasted to seek forms of personal gain limited and with little speculation, instead of investing as a community, so bold and modern. Not without ill-concealed irony, in fact, are usually criticize those who in the past have seen many accommodations of the Vallo, many of which are in the territory of Atena Lucana, as the symptoms of a positive reality: recent structures are certainly questionable eclecticism style that has nothing to do with the models of local but more similar to the Adriatic coast, when they are clearly of industrial buildings with a coating fake in front, but without a doubt, in all cases, structures with for maximum comfort and excellent finishing. However, are "white elephants", almost always underutilized because for years, even strong government incentives, there has been engaged in creating facilities for the reception of tourists without parallel search for ideas to entice tourists to choose our area as a destination . We naively believed that having wealth of great environmental and cultural value as the Certosa di Padula or Caves in Pertosa, to name just two of the many, we could exempt from the need to promote ourselves in the market and do not individually and approximate, but in a professional and choral offering vacation packages stimulants because alternative. The WH itself is proposed in an attractive, alternative under its own unique features, first of all authenticity, a feature that allows visitors to experience a stay in homes and buildings designed to be real homes and have the opportunity to be in contact with the residents, to be immersed in the local community in the first person, to live the village and its reality.






Another aspect that makes a formula WH interesting is the possibility of offering a structured plan in that the tourist would have at its disposal a wide choice, by virtue of differentiated.
In short: my idea of WH is to be understood as a project that has as main objective is not only to revive the local economy but also to recover the artistic and environmental heritage, and in full respect of the cultural environment, being able to transform the abandonment resource.I would like to create an environment in which can be possible for tourists to experience the stay in full compliance with the authenticity of the environment, with the opportunity to come into contact with local traditions and handicraft production and farming.
I think that there is the possibility for the visitor to retrieve the manual's production processes that were generations from him not very far yet unknown and to learn the techniques. Guess visits explanatory mills, mills, laboratories, bakers and confectioners, in the workshops of blacksmiths, farriers, the tinsmiths, in the laboratories of the chairmenders, baskets of weavers, potters. I think in lectures or in sheepfolds stables to understand the production process that leads to the production of cheese from milk, imagine the possibility that they may participate in the olive harvest or fruit or harvest, to teach them the process of wine production. I guess that is to give him the possibility of a varied holiday, which is between the intellectual development of museums and the "living" farm.
So, a project designed with the intention to address through various proposals to different user groups and to do it with a hospitality solution that is played much of his competitiveness, greater visibility resulting originality of the formula.
But I am aware that to achieve this you will have to face and solve another major problem, especially in the reality of the south has difficulties to die and that is the distrust of the new.
Resistance to these initiatives, despite the passage of years, is likely to be of a cultural nature and the danger is to find himself having to convince the goodness of the operation suspicious owners and administrators anchored to their old ideas. (19)
As well as those for the recovery of the paths and rural sites are eligible for the PSR (20).
This could mean that if you have never done anything, it is for lack of interest and when it is done but got hurt, it was also due to the inability to understand their places and the little love for the 'environment in its broadest sense.

I think that is the possibility for the visitor to retrieve the manual's production processes that were generations from him not very far yet unknown and to learn the techniques. Guess visits explanatory mills, mills, laboratories, bakers and confectioners, in the workshops of blacksmiths, farriers, the tinsmiths, in the laboratories of the chairmenders, baskets of weavers, potters. I think in lectures or in sheepfolds stables to understand the production process that leads to the production of cheese from milk, imagine the possibility that they may participate in the olive harvest or fruit or harvest, to teach them the process of wine production. I guess that is to give him the possibility of a varied holiday, which is between the intellectual development of museums and the "living" farm.


CONCLUSIONS

Although it is desirable and even necessary that every region which accomodates a "Widespread Hotel" or enter Villages Hotels inserts within their regional law a clear and precise classification of accommodation facilities in and outside the hotel in charge of this new form of hospitality, well, the Campania Region has not yet done this and although some specialized sites indicate the presence of at least one "Widespread Hotel" and two villages Hotels inside.
Unfortunately the same sites do not give any indication on their location and this is seen even more clearly the confusion that still persists in their unambiguous identification and classification.
The "Widespread Hotels" , in fact, are often confused with the simple renovated apartments available for tourists in the form of private initiative. This management improvised and without a real organization upstream, prevents the product offered meets the quality standards required to be not only attractive but also competitive. The inclusion of the  "Widespread Hotel"  within a regional law, ensure the originality and authenticity of such an innovative and sophisticated form of hospitality and would be much easier for the town to be part of a collaborative program national is concerned with the promotion of large-scale, with more and faster gains, it is easy to imagine.
The product offered through this desirable prudent management might even lead to the creation of a quality that can identify and promote the different local structures in the same region of the host and increase collaboration between the various municipalities.
This type of organization, of course, it can not disregard the presence of highly qualified personnel, whose training should be achieved at specific schools so that they can form handlers, because the staff with the creation of specialist schools, with management courses, training and updating in order to give the opportunity to tour operators to keep always informed.
Useful to point out the aspect that the phenomenon of  "Widespread Hotels"  can not and must not become a new fashion in the banality of tourism, so it must be the realization of a project choral, concrete and coherent birth, developed and run by people who really love and respect the environment and above all its territory and accredited organizations and associations, such as environmental and Pro Loco and subtracted from the control, more or less obvious, schemers of local money buy a few abandoned houses, the restructure with little spending, perhaps at the expense of the state and still no respect for tradition and the very idea of  "Widespread Hotel"  and turn them into the hotel facilities good, that will be short-lived, as often happens, but not before he had damaged further, with their failure, the context in which they arose.
This must not happen.
I firmly believe in this idea and believe, as I said, from the beginning of the 90's, and I started working, even if unwittingly, in 1983. I therefore hope that they really got the time and the right people for its implementation but above all this, it could be a pilot project can give small countries a chance to revive its economy and at the same time to share with other people from all over the world, the beauty of its territory.
At the end I just want to emphasize that funding for the recovery of the Regional Historical Centres have been operating for some years in Campania as well as those for the recovery of the paths and rural sites are eligible for the PSR. This could mean that if you have never done anything, it is for lack of interest and when it is done but got hurt, it was also due to the inability to understand their places and the little love for the 'environment in its broadest sense.



NOTES
2) A Notable example: If you live in a certain environment has proven experience with a certain inclination of the slopes of the roof as sufficient to properly dispose of the rainfall, clearly higher or much lower inclinations are much too large and therefore useless in the first case, as they are unable to solve the problem in the second. In both cases, however, are solutions out of context as dictated by personal and therefore always questionable aesthetic sense. In any case, inadequate responses to the real problems of the environment in which they were entered. The same applies to the colors, the choice of materials, the context of their use, for the processing techniques and use, and even for thickness. The white facades or light colors in general are good for the sea to fend off the sun's rays too bitter but in mountain environments, where it is good to draw them instead to get a natural warming of the house, it is best to use dark colors, which are known instead attract the rays of the sun. Similarly:
thickness too small and too invasive for machining parts in stone, especially limestone, exposed in mountain environments these artifacts to the phenomenon of freezing and consequent rapid degradation.

  1. These spaces, after 30 years are before the eyes of all, victims of degradation and abandonment. Worth an inspiration to all who witnessed the havoc made in those years to Atena Lucana: the creation of an unnecessary and costly scale reinforced concrete work that horrible, returning from my trip to Rome did in the early 90's, called ironically "Spanish Steps", alluding to the magnificent tangle of ramps that pompously reported. Daughter of the same absurd logic is also the last horror architectural realized in the historical center and that is the "non-place" wanted the top of the Old Town, close to the remains of the castle walls, in places disgusted. The open space that has been created following the demolition of four houses were seriously damaged by the quake, located in front of a noble building, now home to an expensive and perfectly furnished Multipurpose Center. The share of wear of said open space was maintained, with architectural choice than ever inopportune, at a level higher than a meter compared to that of the entrance of the building. This decision has also relegated to the building entrance in an alley whose width is less than 2 meters, making it impossible to dominate the place, because of the lack of a proper balance between the various elements and adequate depth perspective. What was worse, is that the presence of this wall had been created near the entrance of the building housing a multi-functional deputy, is the cap at the entrance itself, preventing any users to use a quick and easy escape route in case of danger. Do not forget that we are in a highly seismic. The same, users in fact, if they had respected the true relationship between the building and the square, ie those passed in architecture has always, in case of seismic event could find a quick way out in the square in front of the building and not meet, as would happen now, bottled in an alley. Again, even the poor choice of flooring used throughout the environment is likely to endanger the safety of the citizen. Having used the same stone coating all surfaces, horizontal, inclined and vertical seamless and with the same installation, prevents to clearly perceive the differences in height. These become even less visible in unfavorable light conditions, such as at dusk or on a cloudy day or problems to public lighting and are even less with my eyes no longer in good condition, as they could be those of the elderly. Finally, the absence of a drain close to the main facade of the building and the simultaneous choice to realize a flooring discontinuous and totally divorced from the context in form and substance, is another choice decidedly inconvenient. The same fact, realized with river stones of small size and spaced out and placed on absorbent surface, becomes highly permeable to rainwater, inter alia deliberately conveyed in several points of the same via descendants. Obviously this has caused abundant and dangerous infiltration foundations and the obvious rise by capillary action, the same humidity, due to the evident as early deterioration of the walls of a building, although sometimes used for years, it has not been opened yet.In this architectural uselessness in the past and more recent if they are added others, some of which are dilapidated for decades, such as the Public Baths, or never really used, such as the Market Hall and the open space between the sports field and public housing on Avenue Kennedy.
4) The recovery of the original contents of the house "- Sangiovanni Angelo and Giuseppe Di Carlo - Course of Environmental Design, University of Florence, aa 1984/85

5) Archetype is a term that originated in ancient Greek writings and has the meaning of "image to model, brand expression, copy the original" tipos (original) arché. The word was coined by Philo of Alexandria and later used by Dionysius of Halicarnassus, and Lucian of Samosata and this is reflected in the various disciplines. In a philosophical context, the archetype is a pre-existing and original form of a thought (eg. The Platonic idea) in psychoanalysis many authors use it to refer to innate ideas and deep unconscious human mythology indicates the forms the base of the primitive expressions mythical and religious man, and in the study of narrative indicates metaconcetti of a literary expression of its characters and the structure of the narrative, in linguistics Jacques Derrida used to indicate the concept of "archi" and that is the ideal form of writing pre-existing before the creation of man and language from which it originates. The archetype is also present in philology to indicate the creation of an original work or the oldest element and not originated by others. The study therefore archetype is born from the need to seek those original architectural forms generated and create deep human needs: health, beauty, aesthetic, economic and environmental sustainability.

6) Examples of non-places made from those years are never well used indoor market, with a competition of ideas that we tried to recover the so-called public baths made with poor choice, in the immediate vicinity of the Monument to the Fallen of World War I, but two floors below the road, so as to discourage its use even by the more sprightly old man. Again, the Town Hall that has the same shape and position representational capacity and awareness of a condominium in the suburbs, the gym / auditorium, one of many multifunctional spaces (which too often means: I have no idea what to do in this work but I was able to obtain funds and then I realized), a box used in precast because there was a real need, but that soon will be added to a similar Scalo in the country. The above disgusted, a misguided attempt to bring life into a reality, like that of the upper part of the old town, abandoned for twenty years. Finally: the "non-places" of Atena Lucana, that I wrote during the "competition of ideas for the redevelopment Urbanism, Landscape and Architectural area of the municipal market" of http://atenalucana.blogspot.it/2012_08_01_archive.html - Arch Angel Sangiovanni 20/06/2009.

7) Now, next to the palaces of the "gentlemen" of the late nineteenth century and early twentieth century, many of peasant origin, not far away, houses and villas are springing up that the new emerging class, lower middle-class and peasant, displays as a distinctive sign of prestige, supplanting outgoing middle class, the bicentennial class of rich landowners and professional: "lords" of the past, but imitating the more external codes of conduct ". Dr. Elena D'Alto, Archaeologist," Atena ancient ", under" Recovery the original contents of the house "and brought in - Sangiovanni Angelo and Giuseppe Di Carlo - Course of Environmental Design, University of Florence, academic year 1984/85

8) "The unitary structure is still saved even though building groups, which began on the eastern outskirts of the village (area Braida) begins to hurt the village and the square [...]. This precious heritage that is being lost on Braida, to absurd staff replacements, it could be saved.
 " Dr. Elena D'Alto, Archaeologist, "Atena ancient" in "The recovery of the original contents of the house" and brought in - Sangiovanni Angelo and Giuseppe Di Carlo - Course of Environmental Design, University of Florence, aa 1984/85.

  1. For Atena Lucana, the promise of new job opportunities offered by these settlements chaotic, where production facilities have become homes mingle with those who remained such, sometimes causing discomfort and problems of coexistence between neighbors in this time of recession, clashed with the reality of a southern growing slowly because it continues to run empty, but valid strategies and without any real programming that is not petty speculation and the consequent enrichment of a few. That same little speculation that has pushed up land prices unnaturally, with the result that the small business owner, including the grip of a minimum lot size of 20,000 meters, reality divorced from agriculture of our country and the exorbitant prices imposed by bordering on the sale of floor area missing to the realization of enlargement necessary activities, are increasingly looking for sites that you can go, located in the industrial areas of other towns. We are waking up from a long sleep and wake up thirty years we are in an economy that is sluggish and many artifacts started and never finished or finished and never inhabited and offered for rent or put unnecessary even for sale.
10) "Competition for the redevelopment Urbanism, Landscape and Architectural area of the municipal market" ofhttp://atenalucana.blogspot.it/2012_08_01_archive.html - Arch Angel Sangiovanni 20/06/2009
11) "calcarenites and Calciruditi the Flysch Pescopagano" - Arch Angel Sangiovanni - 2000
12) As I pointed out in the concluding part of the report: "Competition for the redevelopment Urbanism, Landscape and Architectural area of the municipal market" of http://atenalucana.blogspot.it/2012_08_01_archive.html - Arch Angel Sangiovanni 20/06/2009

13) Daydreaming is the right term, because after years we are still telling us the same things with the same passion. Things or rather "dreams" that are the basis of this work.

14) To be precise, a number of Casabella in 1985 and who had the idea for the district Cayeret. Basically it was the inclusion of a tower with a triangular base that housed inside elevators and stairs and through walkways, connecting the pedestrian plaza of San Juan at the bottom with the accommodation space in front of the cathedral on the hill of San Leo .
15) An example: the unnecessary and costly layer of cement that disgusted ironically called "Spanish Steps." Call today to hear that, with equal irony now most of my countrymen, I do not proud, though. If anything turns the knife.
16) The draft of this project exists since 2006 and for some time I have briefly reported on the blog that I open athttp://atenalucana.blogspot.it/2012_08_01_archive.html

17) The project is the brainchild of the Municipal Councillor for the Environment, Pasquale Iuzzolino, although still in its infancy is quite clear in our minds and will be completed under the supervision of the same Department and submitted to the opinion of the Administration Hall, the Pro Loco and environmental associations in the area, "Making Environment" in the first place, which has its Atena Lucana in his own workshop. I personally think that the environmental impact of these mechanisms, among other things, not too bulky and the same tightrope, is not very important, especially when compared to the bulky and unnecessary bad things that are made in the remote and recent past and others that are project and to which no one has ever made me feel its weight.

18) The region with the most popular hotels is the Molise, thanks to the work done by the operators of the "Territorial Pact of Matese", followed by the regions of Apulia and Sardinia supported by the work of Local Action Groups and finally thanks to Calabria contribution of some associations.
19) CAMPANIA - Regional Council - Meeting of February 25, 2006 - Resolution No. 264 General Area Coordination N. 16 - Government land, landscape and environmental protection goods and cultural - LR18.10.2002 n. 26. Standards and incentives for the development of historical centers of Campania and classification of environmental quality landscape.
 Changes to L.R. February 19, 1996, n. 3. Evaluation criteria in order to actions and interventions to admit to contribution under Title I. Annuity 2006.Nuovo Rural Development Programme 2007-2013 In summary, the measure provides a support to the recipients identified hereinafter with the aim of: 1. increase the attractiveness of rural areas; 2. enhancing the natural resources, architectural and cultural characteristics of rural areas making tourist attractors; 3. trigger processes of integrated sustainable development; 4. promote awareness of quality products of the territory; 5. promote the tourism of the area nationally and internationally; 6. create information infrastructures to support the promotion and development of the area; 7. encourage the adoption and diffusion of Information and Communication Technologies (ICT) for the promotion and marketing activities.
RDP 2007-2013 - Measure 323 - "development, conservation and upgrading of the rural heritage"

Presentation of Measure In this measure means pursue actions for improvement and development of rural areas, to be implemented through the rehabilitation of cultural heritage in them and this important natural heritage that characterizes it. Regional rural areas, which although characterized by a strong economic and social dependence on agriculture, have strengths that are identified in the consistent presence of local contexts "natural" in the strong bond between the people and the surrounding area, in the presence of traditional crafts related to the culture of the area, of which the nature is a fundamental part. In particular, the measure is intended, through environmental education, aimed at people of all ages, to rebuild the sense of identity of rural people, developing a sense of citizenship, fostering a culture of participation and care of their environment. You can implement interventions aimed at raising awareness on issues of sustainable development, environmental education, environmental protection and better knowledge of the natural and cultural heritage. Are also possible interventions aimed at the promotion of Natura 2000 sites and other sites of high natural value, aimed at conserving the typical elements of the landscape and the cultural, historical / architectural and construction of places and artifacts in the rural landscape.

PSR 2007-2013 - Measure 313 - "Encouragement of tourism activities" Presentation of Measure

The measure has been activated in the knowledge that tourism can be an important opportunity to reverse the negative trend of social and economic decline and depopulation evident in many rural areas. This sector can contribute to a lasting and sustainable socio-economic development of rural areas. In this perspective, the tourist must be primarily oriented to the promotion and enhancement of environmental, architectural, historical, cultural and productive activities in rural areas through the harmonization and integration with other local development programs pursuing common objectives identified development of territorial scale.


domenica 18 maggio 2014

Superstitio e religio nelle antiche vie di Atena Lucana


 "Le antiche religioni con i loro simboli sublimi e ridicoli, bonari e crudeli, 
non sono cadute dal cielo, ma sono nate in quest'anima umana, 
la stessa che vive ancora oggi in noi.
Tutte quelle cose, le loro forme primordiali, vivono in noi 
e possono in qualunque momento assalirci
con forza distruttiva, 

in forma cioè di suggestione di massa, contro la quale il singolo è inerme."

Carl Gustav Jung, "L'Io e l'inconscio",1928




Secondo antiche credenze, ogni soglia aveva i suoi custodi ed ogni attraversamento di queste, ogni penetrazione in uno spazio interno implicava, con lo stesso, un patto solenne1. Per questo motivo, in alcune occasioni e, senza rendercene conto, spesso ripetiamo antichi riti il cui significato ci è sconosciuto, rispettando insegnamenti conservati e tramandati dalla tradizione popolare. Ripetiamo gesti e formule così come sappiamo di dover fare e, spesso, senza avvertire minimamente l'importanza di quell'insegnamento che gli avi ci hanno tramandato, convinti del loro potere apotropaico e della protezione di cui i posteri avessero bisogno e che la ripetizione di quei gesti e di quelle parole, avrebbero garantito.
Le porte nelle mura domestiche, così come un tempo anche quelle nelle mura della città, consentono ora come allora l'accesso ad un luogo intimo e perciò bisognoso di protezione, tanto da dover essere affidato a divinità tutelari e per capire quanto ciò sia vero, guardiamo ad alcuni esempi del passato. Il sistema viario del mondo romano, come la sua urbanistica, muoveva dall'incrocio tra i due assi principali Cardo (con andamento Nord-Sud) e Decumano (con andamento Est-Ovest) e prevedeva perciò la presenza di 4 porte ubicate ai loro estremi. Com'è noto, il protettore delle porte nell'antica Roma era Giano, una divinità bifronte perché il suo compito era presiedere non solo alle partenze ma anche agli arrivi. Sebbene l'opinione di Servio sul numero ideale delle porte di una città fosse diversa, nella convinzione che queste dovessero essere tre, anche lui concordava sulla necessità di una loro protezione e raccomandava di dedicarle a Giove, Giunone e Minerva, divinità di origine estrusca.
Anche nel mondo greco vi erano divinità a protezione delle porte ed anche lì era una divinità con più facce. L'equivalente greco del dio Giano  si chiamava Hermes e, a differenza di Hestia che nella mitologia greca simbolizzava il focolare e quindi il centro del luogo circoscritto della casa2, questi rappresenta tutto ciò che non è chiuso e stabile e perciò: il movimento, il passaggio, la transizione. Proprio per questo suo compito di presiedere al mutamento di stato, al contatto tra elementi estranei, al passare, era sotto la sua protezione anche la porta, che era il tramite del passaggio dall'esterno all'interno. Del resto, egli stesso ladro a cui nessuna serratura poteva resistere, chi meglio di lui avrebbe potuto assolvere il compito di fermare gli altri ladri?
La presenza sulle porte, di maschere raffiguranti gli dei serviva quindi a rendere simbolicamente presente un'essenza divina o demoniaca a loro protezione e testimonianze di divinità a guardia delle soglie sono perciò presenti in tutte le civiltà del mondo. L'immagine antropomorfa posta a tutela di un varco più antica di cui si ha conoscenza, risale a dodicimila anni prima della nascita di Cristo (paleolitico) ed è stata rinvenuta in Francia, incisa su di una pietra all'entrata di una grotta. Questa incisione è dunque la prima di una grande produzione di immagini poste a protezione di porte di città3 o di abitazioni, punti più facilmente vulnerabili, potenziali passaggi tra l'interno e l'esterno. A seconda delle epoche e dei luoghi, queste immagini rappresentavano antenati, divinità o esseri mostruosi e fantastici il cui compito era impedire l'accesso attraverso le necessarie brecce nella “recinzione” eretta intorno alla propria intimità,  come le porte, le finestre o anche i buchi realizzati sul tetto (magari di semplice paglia) per permettere al fumo del focolare di fuoriuscire.

Porta dell'Arco a Volterra

Ma oltrepassare una porta è anche un atto dall'alto valore simbolico, perché l'azione che si compie non implica soltanto una semplice mutazione degli spazi occupati fisicamente con il proprio corpo, ma presuppone un mutamento di stato, l'attraversamento di un confine anche ideale e che perciò simbolizza una crescita (nel senso di acquisizione di nuove conoscenze), se non addirittura una rinascita. Ovvi perciò i motivi della grande importanza data, fin dagli albori del tempo, al mezzo per il passaggio da uno spazio esterno, estraneo e perciò ostile e potenzialmente pericoloso, ad uno interno, familiare, protetto e quindi più sicuro. La porta, con il suo essere aperta o chiusa è, nel contempo, tramite o confine, consentendo o vietando l'accesso allo spazio cui da adito, concedendo o negando il passaggio attraverso essa. A seconda del suo stato, sinonimo di libertà o costrizione e di ogni cambiamento di stato connaturato ad ogni passaggio-attraversamento, di cui Hermes e Giano erano custodi.
Tornando alle maschere apotropaiche poste a tutela delle porte, ancora oggi è controversa l'origine della nascita della tradizione dell loro uso nel territorio italico. Secondo alcuni studiosi l'origine è celtica poiché, come riportato da Strabone e Diodoro Siculo, per queste popolazioni la testa rappresentava la sede delle maggiori virtù dell'uomo e per questo vi era l'usanza, presso i guerrieri gallici, di abbellire le proprie case con le teste dei nemici uccisi. Secondo pochi altri, invece, l'usanza potrebbe invece risalire alla civiltà etrusca e romana, data la grande importanza delle maschere presso queste civiltà, ereditata in occasione dei contatti con la civiltà greca. Interessante rimarcare l'importanza presso i greci della maschera del sileno, frequente simbolo di morte. Si potrebbe perciò pensare alle maschere come figure alludenti a spiriti tutelari della casa, quali i penati o i lari domestici e perciò, se mi si consente il parallelo un po' forte, antesignane delle foto dei cari defunti che è ancora possibile rinvenire, in molti paesi del sud Italia, appese alle pareti delle camere da letto, credo anche con funzione protettiva dei familiari vivi e nel momento in cui sono più indifesi, cioè durante il sonno4.
L'ipotesi però più accreditata sembra però essere quella di un'origine germanica, collegata alla tradizione dei goti e dei longobardi di esporre le teste mozzate dei nemici uccisi, fuori dalle proprie dimore, così da potersi impossessare del loro valore. Presso i longobardi, vi era l'uso di trasformare il cranio dei nemici uccisi in coppe in cui bere, forse in base ad un rituale sacro. Allo stesso tempo, la funzione delle teste mozzate era apotropaica contro gli spiriti maligni e le negatività in genere5.
Ma, come recita la frase di Joung precedentemente riportata: “Le antiche religioni con i loro simboli sublimi e ridicoli, bonari e crudeli, non sono cadute dal cielo ma sono nate in quest'anima umana, la stessa che vive ancora oggi in noi." Pertanto la funzione apotropaica di certi oggetti non può essere compresa appieno senza i necessari ed opportuni riferimenti alle antiche credenze relative al maleficio, che persistettero per tutta l'epoca medievale e che, in alcune culture si sono tramandate, sebbene mutate, fino ai giorni nostri. Agli occhi dell'uomo contemporaneo, che ha acquisito nel corso dei secoli notevoli conoscenze, facendo importanti scoperte nel campo scientifico, dall'astronomia, alla fisica, alla medicina e che in virtù di queste può vivere una vita confortata da un buon numero di certezze, credere al maleficio, all'occhiatura, alle maledizioni, ai cattivi presagi, agli uccelli del malaugurio, può apparire ridicolo. Ancora più risibili, i metodi escogitati per scongiurare questi pericoli: maschere apotropaiche, amuleti, formule e gesti di scongiuro che vengono tramandati per proteggere i propri figli e che diventano così tradizione che si tramanda di generazione in generazione. Inconsapevolmente però, insieme alla cura, i nostri avi ci hanno tramandato anche il timore per i mali che queste avrebbero dovuto curare. E così, ad una più attenta riflessione, il “mille e non più mille” non è molto lontano dal timore che noi stessi (se non tutti, molti di noi), seppure forti delle nostre verità scientifiche, abbiamo avuto dell'anno duemila (e del millennium bug) o della profezia Maya che voleva la fine del mondo il 21/12/2012. Ora siamo qui a riderne e a cercare i segni di nuove profezie, però solo qualche mese fa, in tutto il mondo, c'era chi assaliva i supermercati per fare scorta di generi di prima necessità. Questo dovrebbe insegnarci che per capire determinate dinamiche e le credenze che le hanno ispirate, bisogna necessariamente calarsi, seppur sommariamente, nel contesto storico di un'era in cui non vi era alcuna certezza, a partire dall'assenza di stabilità politica ma vi era invece il continuo timore per la propria incolumità personale e di quella dei propri cari, non solo per le frequenti guerre, più o meno locali, ma anche per le innumerevoli razzie, le facili epidemie, le continue carestie ed ogni sorta di altra sciagura. In un tale contesto di persistente e forte paura dell'ignoto, era quindi naturale per l'uomo del Medioevo, impotente di fronte ad una grande quantità di pericoli di un mondo in continuo mutamento, le cui cause non conosce e comprende, attribuire queste ultime all'operato di entità maligne. Da qui la ricerca di metodi con cui l'essere umano può combattere forze avverse di origine sovrannaturale, quali appunto la preghiera o l'uso di specifici oggetti cui si attribuivano poteri magici. Tra questi la croce o i grani di rosario in corallo, per i cristiani, la custodia del testo biblico, per gli ebrei, le maschere o le parti del corpo di determinati animali (denti di lupo, zampe di coniglio, ecc.) o anche monili con determinate forme ed in particolari materiali (corna di bovini, ferri di cavallo, ecc.), per i pagani6.
Alla fine, quello che emerge come termine comune è che, in tutte le civiltà, la funzione simbolica di alcuni gesti o di determinati oggetti è sempre stata tenuta in grande considerazione. Una società senza simboli è perciò inimmaginabile, proprio perché, venendo a mancare la funzione simbolica, finirebbe per venire a mancare anche il mezzo che da sempre permette la relazione tra l’umano ed il sovrumano. E' attraverso il simbolo infatti, che si rafforzano i legami di appartenenza tra gli individui ed è sempre grazie a questi che è possibile la sopravvivenza della comunità secondo le modalità che la caratterizzano.
Quest'ultima considerazione ci riporta all'inizio dello scritto e ci rende più facile comprendere il perché ancora oggi, sebbene spesso se ne sia perduto il senso, alcuni simboli protettivi ci siano stati tramandati addirittura dal paleolitico, come nel caso delle citate maschere apotropaiche. I soggetti più spesso raffigurati, dovendosi combattere il terrore con il terrore (“similia cum similibus curentur”), sono figure antropomorfe o zoomorfe che avevano in comune appunto l'aspetto terrificante. Erano perciò spesso fiere o figure demoniache con le fauci spalancate e dalle lunghe corna oppure figure che in un gesto artistico di maggior pregio, denunciavano più schiettamente le loro origini classiche, come il frequente satiro (o sileno, con i quali i primi vengono assimilati) con la lingua di fuori, visibile ad esempio nel nostro comune a via Borgo, nella chiave di volta del palazzo della famiglia Mango. 
Il Sileno e i leoni di casa Mango in via Borgo



Richiami a temi classici che una volta erano ornamento delle antefisse dei templi greci e romani e che potrebbero testimoniare, al di là degli scritti di G. B. Curto e M. Lacava, la presenza nel nostro comune di una grande quantità di vestigia del passato, visibili. Insieme a satiri e gorgone, troviamo spesso anche il dio Eolo con le guance gonfie, nell'atto di allontanare con il suo potente soffio, le possibili minacce incombenti sulla casa.
Ma nella cultura contadina, dalla Valle d'Aosta alla Sicilia, senza risparmiare alcuna civiltà o epoca storica, anche ad altri simboli era riconosciuto potere apotropaico e tra questi vi erano le conchiglie (che simbolizzavano anche l'accoglienza, oltre ad essere simbolo legato alla Madonna), il lupo citato da Plinio7, il leone. Alcuni di questi esempi sono ancora visibile nelle chiavi di volta dei portali di vari palazzi del nostro Centro Storico, dentro e fuori le mura. Hanno, per me, funzione apotropaica i leoni scolpiti nei conci di pietra alla base del portale della citata residenza Mango. Sempre al Borgo, la testa in pietra con l'anello per legare le bestie da soma, murata nei pressi dell'ingresso alla mia abitazione, quello che nel tempo ho scoperto essere una seconda abitazione costruita dai Marino, di fronte alla prima, le cosiddette "case Mango", come riportate in G. B. Curto.  In occasione di alcuni lavori da me condotti nel 2015, ho scoperto che il volto quasi totalmente nascosto per almeno un secolo da successivi strati di intonaco posto in facciata, in realtà è parte di una stele funeraria, forse gravemente danneggiata, da cui è stato rimosso e poi murato nella facciata del "palazzo". Il rinvenimento è stato da me immediatamente segnalato all'allora Soprintendente ai Beni Archeologici Dott.ssa Anna Di Santo. che la fa risalire al I-II sec. d.C.
La testa scolpita murata nella facciata di Palazzo Marino

Sempre presenti sulla facciata principale di Palazzo Marino, ad ornamento dei davanzali delle finestre del primo piano, quelle che erano state scambiate da qualche autore per "teste di cherubini o di putti". Avendo avuto modo di osservarle meglio nel dettaglio, sempre in seguito ai suddetti lavori di pulizia in facciata, oggi sono convinto che la loro vera identità sia quella di giovani novizi. Molto più leggibili ora i dettagli che permettono di riconoscere i collari sotto una tonaca del tipo in uso anche a fine Settecento. Il fabbricato infatti risale al 1781, epoca in cui lo fece costruire l'Abate Severiano Marino. Anche questo dettaglio riguardo il committente, rafforza la mia convinzione e mi porta ad escludere, di conseguenza, la loro funzione apotropaica13

Il reperto in facciata del secondo Palazzo Marino, riportato da me alla luce nel 2015, dopo oltre 100 anni di oblio della sua vera forma

Esempi di maschere e figure con potere apotropaico sono invece ancora rinvenibili nelle chiavi di volta di alcuni palazzi in Via San Nicola e Via Santa Maria, quindi all'interno della cinta muraria medievale e che rappresentano conchiglie, volti di Eolo e code di pavone. 

Coda di pavone


Una rosa contenuta all'interno di una conchiglia, orna la chiave di volta di un portale del centro storico dentro le mura.
Entrambi i simboli sono sacri alla Madonna.
Tra i significati della conchiglia: salvezza e nuova vita, purificazione dopo il peccato ed  il pentimento



Conchiglia nella chiave di volta di un altro portale del centro storico dentro le mura

Conchiglia (ed Eolo soffiante?) nella chiave di volta di un palazzo diruto, all'interno delle mura medievali

Oltre a questi esempi più “aulici”, anche altri simboli apotropaici sono comuni nella nostra tradizione, come le corna di bovini o ferri di cavallo o anche scope, appese all'uscio. Chiaramente questi oggetti, un po' perché disconosciuti dalle nuove generazioni, un po' perché per loro stessa natura sono più facilmente deteriorabili e rimovibili, non godono della stessa longevità dei simboli in pietra e quindi tendono a scomparire con più facilità, tanto che non ne ho potuti censire.
Ma la maschera più antica ancora conservata nel centro storico di Atena Lucana ritengo sia quella ancora visibile nella facciata principale della Chiesa di San Nicola e che rappresenta un unicum che, per la sua stessa natura, esige una trattazione a parte. Innanzitutto non è apposta alla facciata di un'abitazione ma, unico caso di mia conoscenza nel nostro territorio, in quella di un edificio sacro, la Chiesa di San Nicola, appunto. Non avendo rinvenuto notizie, né di una sua totale rovina in occasione dei disastrosi terremoti del passato, né di una conseguente integrale ricostruzione in epoche relativamente più recenti8, si potrebbe anche ipotizzare, sebbene poco probabile, che l'inserimento della maschera nella sua muratura sia coevo all'edificazione dell'edificio stesso e che perciò risalga al periodo tra la fine del IX e l'inizio del X secolo. 

La "marcolfa" di Atena Lucana murata nella facciata della Chiesa di San Nicola 

E' un manufatto di calcare scolpito in bassorilievo, rappresentante un volto probabilmente maschile, privo di orecchie, con le orbite degli occhi ovali e senza pupille. La bocca aperta, ma non spalancata, è anch'essa ovale, mentre il naso, largo e schiacciato, continua nelle arcate sopraccigliari. L'opera, che non mi sentirei di definire rozza nell'esecuzione, per le sue fattezze mi ha riportato alla mente le cosiddette “marcorlfe”, molto comuni nel territorio altorenano tra Toscana ed Emilia9. Proprio in Toscana, nel comune di Sieci, agli inizi degli anni '90, mi è capitato di vederle per la prima volta. Sarebbe interessante condurre una ricerca anche negli altri comuni del Vallo di Diano, alla ricerca di ulteriori esemplari di queste o altre maschere apotropaiche.

Una testa leonina murata su quello che doveva essere l'originario ingresso di questa antica casa di Sieci (Fi)

Una considerazione personale: mentre le maschere di pietra degli edifici romanici dovevano svolgere una funzione principalmente apotropaica, non sono sicuro si possa dire lo stesso delle maschere litiche che ho rinvenuto apposte sui muri esterni delle nostre case o nelle chiavi di volta dei portali. Per la loro ubicazione, limitata alle case di nobili o notabili databili tra la metà del Settecento e la fine dell'Ottocento, quindi in pieno periodo neoclassico, sono infatti convinto che siano una consapevole citazione di un segno della classicità e che pertanto la loro funzione sia più ornamentale che protettiva, anche se nel nostro contesto culturale non si può certo negare la presenza di una diffusa superstizione. La loro ubicazione, come dicevo, non è però oggi rinvenibile nell'edilizia minore, come magari sarebbe logico aspettarsi in una società contadina, magari poste anche a protezione di stalle o granai, anche se ho un lontano ricordo della presenza, presso alcune masserie, di ferri di cavallo appesi vicino alla porta d'ingresso. Ritengo inoltre che queste maschere, simboli di una cultura antica e pagana una volta fortemente radicati nella cultura contadina siano state, presso di questa, progressivamente sostituite nelle loro funzione protettiva della casa (anche se non del tutto), da simboli vicini alla religione, più che alla superstizione. Questo mia convinzione credo giustifichi ampiamente anche la loro assenza nell'edilizia minore contemporanea e la presenza nell'edilizia minore atinate sette-ottocentesca, delle edicole sacre o “verginine”, così come sono conosciute in alcune parti d'Italia, essendo appunto quella della Vergine (insieme a quella del crocefisso) l'immagine al loro interno più frequente. Nulla invece mi è possibile dire con certezza sulla loro precedente presenza in quanto i forti eventi sismici, che interessano la zona ciclicamente, hanno cancellato ogni traccia di un'edilizia minore più antica.

Già in epoca romana, le edicole (aedicula: diminutivo di aedes = tempio) erano erette in onore e memoria di lari e penati, affinché proteggessero le mura domestiche. Nel Medioevo si diffuse poi l'usanza di erigerle nelle chiese e, a partire dal Rinascimento, le troviamo anche sulle facciate o agli angoli delle case. Quelle che sono sopravvissute nel nostro territorio, per le cause appena descritte, si possono far risalire ad epoche relativamente recenti ed hanno tutte in comune il carattere prevalentemente devozionale. Non ho mai rinvenuto invece, né ho raccolto memoria dagli anziani, di edicole poste agli incroci o lungo strade e sentieri, che sono invece presenti in altre aree del territorio italiano10.

La verginina presso l'edificio dell'ex monta taurina a Sieci (Fi)

L'urbanesimo ha dunque contestualizzato diversamente questi antichi segni della protezione, spostandoli dalle campagne alle in città, dagli incroci dei sentieri ai vicoli e alle facciate delle case, creando una nuova tradizione non più ai margini dell'abitato ma al suo interno. La protezione richiesta non è più quella del viandante per il suo viaggio ma per il focolare domestico e la propria famiglia, magari insieme alla stalla sottostante, piuttosto che per l'attività artigianale. Cambia il luogo da proteggere e di conseguenza muta il segno, che si adegua al nuovo contesto ed alla nuova realtà.



Una verginina sulla facciata di una casa all'interno del centro storico dentro le mura


Altra edicola votiva del centro storico dentro le mura. L'immagine in essa contenuta è ormai fortemente danneggiata



Ancora un'edicola votiva (vuota) del centro storico dentro le mura

 Simboli di protezione e di fede per i quali oggi, come già detto, mi è difficile, se non impossibile, risalire alla precisa data della loro realizzazione ma per le quali si può logicamente supporre che, essendo ricavate in una muratura in pietra, è più probabile che siano state costruite in contemporanea alla stessa, che ricavate in essa in una fase successiva. La loro presenza in tutti gli elementi della schiera su Via Di Santi, nel tratto alle spalle del campo di calcetto, mi induce a credere che ad un certo punto della storia di Atena, la loro costruzione fosse di uso comune o forse anche una vera e propria tradizione legata al culto mariano e magari nata in conseguenza di un evento particolarmente disastroso e luttuoso, quale quello sismico del 1857. Ma siamo soltanto nel campo delle ipotesi.  


Le nicchia votiva (vuota) di una casa a schiera di via G. Di Santi


Le nicchie votive (vuote) di altre case a schiera di via G. Di Santi


Nicchia votiva di una casa a schiera di via Borgo

Un'edicola votiva (verginina) in un rudere di casa colonica in località San Vito

Particolare  della verginina del rudere in località San Vito.
Ancora riconoscibile il manto azzurro di una figura femminile che, con molta probabilità, rappresentava la Madonna.


Verginina nella frazione di Atena Scalo

Una variante più ricca sotto tutti i punti di vista, è l'immagine sacra impressa su pannelli ceramici, composti da piastrelle di forma regolare, generalmente con dimensioni varianti tra i 10 e i 20 centimetri di lato. Questa usanza, più recente e presente con alcuni esempi anche ad Atena Lucana, si è invece diffusa tra l'ottocento ed il primo trentennio del novecento.
Esempi di edicole votive affrescate sulle facciate o formate da piastrelle di ceramica, sopravvivono ancora ad Atena Lucana. 


Edicola votiva, in piastrelle dio ceramica, dedicata  a S. Antonio di Padova
(casa del centro storico dentro le mura medievali)


Dettaglio dell'edicola votiva dedicata a S. Antonio di Padova

Come appare evidente dalle foto, le edicole votive atinati sono quasi tutte ormai desolatamente vuote, forse perché considerate con troppa facilità espressioni artistiche di fede religiosa di scarso valore artistico e simbolico ma, mio giudizio (e non solo mio, fortunatamente), importanti segni di una cultura religiosa popolare che, come abbiamo visto, affonda le proprie radici in epoche lontanissime e che, sopravvissuta per secoli ad avversità di ogni tipo (intemperie, guerre, terremoti), rischia di andare completamente ed irrimediabilmente perduta nel giro di pochi anni, vittima dell'incuria e del disinteresse.
Chi le guarda più sulle facciate delle case più antiche di Via Borgo e del centro storico? Chi ha notato la loro numerosa presenza (desolatamente vuota) nella citata schiera di Via Di Santi? Forse le immagini sacre di alcune nicchie votive che appaiono vuote, in realtà sono state nascoste da uno strato di vernice applicato alla facciata e che le ha forse irrimediabilmente cancellate e di sicuro condannate all'oblio. A queste si uniscono poi, quelle perdute perché affrescate in nicchie più esposte alle ingiurie del tempo e quelle vuote perché contenenti oggetti sacri rimovibili (come quella in via Borgo che per fortuna ancora esiste).

Confrontando i dati di questo breve studio, a mio parere, un'importante verità e cioè la convivenza secolare di segni appartenenti al mondo del sacro e del profano. Convivenza nell'animo umano, credo, prima ancora che nell'architettura e che solo in alcuni casi diventa graduale e naturale sostituzione.
In ogni caso, le verginine, come le maschere apotropaiche, restano espressione di un'arte popolare semplice, talvolta anche rozza, ma proprio per questo sempre vera, mai dettata da esigenze puramente decorative e perciò non costretta a da uno stile ma libera di conservarsi e perpetuarsi come espressione sincera di un linguaggio appartenente ad una determinata cultura.

Sebbene siano sempre più numerose le Amministrazioni comunali che finanziano progetti per la loro catalogazione e recupero, alle quali mi auguro si unisca anche quella di Atena Lucana, il rinnovato interesse per queste testimonianze della devozione popolare è piuttosto recente e la loro importanza non è recepita da tutti i cittadini.
Un'ultima considerazione sulla convivenza nello stesso contesto, di simboli (maschere apotropaiche sui portali degli ingressi delle abitazioni) ed immagini sacre (nelle nicchie votive), per me prova della pacifica convivenza di simboli pagani e cristiani, di credenze popolari e dettami religiosi e al contempo stridente contraddizione,  “naturale” in una civiltà così complessa e ricca come quella dell'Italia meridionale, in cui quasi duemila anni di cristianesimo non sono stati sufficienti a cancellare le tracce di più antiche credenze pagane.
Ancora oggi alcuni mal di testa si ritiene non siano causati da problemi fisici ma da "occhiature" e pertanto non si possono debellare con i semplici medicinali ma devono essere combattuti e possono essere sconfitti soltanto ricorrendo ai riti trasmessi dagli anziani (per lo più tra donne, anche se determinate pratiche non sono ad esclusivo appannaggio di queste), di generazione in generazione, esclusivamente per via orale, in un alone di mistero e seguendo rigide regole di un insegnamento antico11. La religio non riesce a sostituire la più vecchia e meglio radicata superstitio ed allora, nella cultura popolare priva di quella rigidità che è propria della speculazione filosofica, le diverse credenze trovano un naturale equilibrio non solo per la loro sopravvivenza ma anche per la loro convivenza, dando vita a rituali in cui le formule, miste a preghiere, pronunciate rigorosamente “senza voce”, accompagnano gesti altrettanto misteriosi, custoditi dalla tradizione e tramandati da questa per allontanare l'influenza del maligno, nei secoli dei secoli.

Chiudo con alcune brevi considerazioni attinenti il lavoro di ricerca svolto:
Altri simboli sacri dell'antichità sono ancora visibili, disseminati per le antiche vie di Atena, mentre altri, temo, siano andati perduti, trafugati nel disinteresse generale, o occultati in seguito a lavori di ristrutturazione di case e strade. Alcuni di questi sono stati fortuitamente rinvenuti durante lavori effettuati sulla cappella di S. Giuseppe in Via Borgo, un'antica costruzione che in origine pare fosse dedicata a Santa Caterina D'alessandria. In tale occasione si rinvenne un affresco che si ritiene medievale, raffigurante una figura femminile con un bambino in braccio. Nella parte di muratura a destra dell'affresco, sempre sotto l'intonaco, fu poi rinvenuto un lapideo con incisioni raffiguranti un giglio al centro di due rose a 5 petali. A mio parere, quella riportata alla luce è solo una parte di un bassorilievo che raffigura un un sacerdote. Nelle immagini a confronto ho cercato di evidenziare le lavorazioni che ritengo siano pieghe dell'abito ad altezza del petto, al cui centro vi è il giglio tra le due rose. Più in alto, spalle e attaccatura del collo del sacerdote. 

Reperto nella facciata della cappella di San Giuseppe a via Borgo

Ancora un giglio è presente tra le rose in un altro antico reperto, da anni usato come parte di una fioriera presso una casa del centro storico sul secondo anello viario, proprio alle spalle della chiesa di Santa Maria. Sul reperto sono riconoscibili, oltre ad un giglio incompleto, due rose ad 8 petali, una delle quali purtroppo spezzata circa a metà ed un altro fiore, anch'esso spezzato a metà e quindi non perfettamente riconoscibile, ma che credo riproduca una rosa celtica. Nell'immagine che segue ho riportato una mia ricostruzione, anche se la restituzione delle parti mancanti difetta un po' nella scala. 

Il reperto archeologico-fioriera, in una via del centro storico 


Alcune notizie importanti sulle immagini raffigurate nei 2 reperti segnalati: la rosa, di cui il rosone delle cattedrali è una rappresentazione stilizzata, era in origine un fiore sacro a Iside, che divenne in seguito sacro anche a Cibele ed infine alla Madonna. A seconda del numero dei petali assume vari significati, divenendo uno dei simboli più religiosi più complessi. Nel nostro caso specifico:
  • la rosa a 5 petali, rinvenuta sui reperti in Via Borgo, rappresenta l’elevazione spirituale dell’uomo, l’evoluzione, la transizione dallo stato profano allo stato sacro. Anche la divinità greca e latina Ecate, dea dalla natura bisessuata e che pertanto veniva definita la fonte della vita con potere vitale su tutti gli elementi, era talvolta rappresentata coronata di Rose a cinque petali, numero che indicava la fine di un ciclo (4) e l'inizio del nuovo (4+1). Simbolo anche della riservatezza, una Rosa stilizzata a cinque petali fu spesso utilizzata per ornare i confessionali con la scritta "sub rosa", per volere di papa Adriano VI, che la fece scolpire sui confessionali come simbolo del sacro vincolo della segretezza che ogni sacerdote deve mantenere nei riguardi dei penitenti che si rivolgono a lui nella confessione, e la locuzione latina “sub rosa” aveva appunto il significato di una cosa rivelata in assoluta segretezza e confidenza.
  • la rosa ad 8 petali rinvenuta sul reperto archeologico nel centro storico invece, era simbolo di rigenerazione e per questo veniva portata sulle tombe degli avi e offerta ai defunti. Anche questo è un simbolo dalle antiche origini e dal complesso significato, molto utilizzato nel medioevo e pertanto invito, chi fosse interessato ad approfondire, ad una ricerca specifica.
  • la rosa a 6 petali o fiore della vita, invece, è conosciuta con una grande quantità di nomi: rosa dei pastori, rosa carolingiarosa celtica, stella fiore, stella rosetta, fiore a sei petali, fiore delle Alpi. Appartenente all'iconografia longobarda, ha avuto una grande diffusione nel medioevo quando fu spesso utilizzata nelle architetture civili e religiose.
  • infine: il giglio, nell'iconografia cristiana è uno dei simboli associati alla Madonna e quindi, più in generale, alla castità e alla purezza.

La cappella di San Giuseppe in via Borgo

Mi chiedo se la presenza del bambino in braccio ad una figura femminile (incompleta, purtroppo) ed i chiari simboli sopravvissuti, non vogliano indicare questo antico edificio sacro come luogo di culto sacro alla Madonna, almeno per un parte del suo passato. 
Altra ipotesi plausibile è che, quanto rinvenuto sotto l'intonaco della facciata, sia stato trasportato da una sede diversa e che facesse parte in origine di un tempio dedicato a Cibele, visto il legame tra la rosa ed il culto di questa divinità pagana. Se così fosse, questo proverrebbe dal tempio che, secondo un'epigrafe rinvenuta nei pressi, occupava in origine il sito su cui ora sorge il Santuario di San Ciro, nella parte alta del centro storico dentro le mura medievali. Ipotesi plausibile appunto ma non di più, per via della notevole distanza tra i siti dei due edifici sacri, che renderebbe un po' improbabile, vista la quantità di materiale reperibili nella stessa area di via Borgo e di piazza V. Emanuele, la necessità di traslazioni da siti molto più lontani, di materiale lapideo utile per l'edificazione di nuove fabbriche. 
Una cosa è certa e lo ripeto da anni ai miei concittadini: un interesse per l'archeologia che andasse oltre il "collezionismo" individuale di opere d'arte del passato, storicamente si fa risalire a J. J. Winckelmann, che viene perciò considerato il padre dell'archeologia moderna. I primi scavi sistemati invece, si sono avuti soltanto a partire dal 1748, riguardavano Pompei ed Ercolano e furono promossi dal Regno delle Due Sicilie. Fatte le debite proporzioni tra i diversi contesti ed il conseguente diverso interesse per l'archeologia, ad Atena Lucana pressoché inesistente per molti anni ancora (così come lamentato dal Troyli)12, dobbiamo accettare il fatto che, per secoli, i ruderi delle civiltà più antiche siano stati considerati dagli abitanti del posto come vere e proprie cave a cielo aperto dalle quali prendere tutto quanto potesse essere ancora utilizzato per la realizzazione di nuove fabbriche.



NOTE:

1Interessanti a questo proposito gli studi condotti da Mircea Eliade sul simbolismo arcaico e sui rituali che si svolgono sulla soglia delle abitazioni.
2) I greci usavano infatti 2 termini per indicare il centro: ombelico=omphalos e focolare=hestia
3Tre grandi teste in arenaria, di epoca etrusca, sebbene molto deteriorate dal tempo, sono ancora a guardia della Porta all'Arco, nella cinta muraria di Volterra, dove le ho fotografate in occasione di un mio viaggio nell'aprile del 2009
4Del resto in alcune civiltà primitive vi era l'uso di conservare il teschio dei propri cari all'interno della propria abitazione, così come documentato da J. G. Frazer.
5Usanza macabra testimoniata nell'Historia Longobardorum di Paolo Diacono, nell'episodio in cui Alboino costringe la sposa Rosmunda a bere del vino nel teschio del padre Cunimondo, ucciso in duello.
6Un materiale a cui ancora oggi si attribuiscono poteri apotropaici è ad es. il corallo, con cui ancora oggi a Napoli si confezionano corni e manine scongiuranti, forse ignorando che l'origine di tale usanza è da far risalire addirittura ai caldei. Un monile altrettanto potente è il ferro di cavallo, forse per il suo richiamo alle corna.
7 La conchiglia, come la rosa, era simbolo legato alla Madonna. Celebre la rappresentazione nella Pala di Montefeltro di Piero Della Francesca, in cui la Madonna, come la conchiglia, protegge la perla/Gesù bambino, dormiente sulle sue ginocchia. Il simbolo, anche nel contesto atinate, verrà riproposto come elemento decorativo in ambito architettonico. Talvolta il lupo era sostituito dal cane, altro animale ctonio per eccellenza presente come accompagnatore del defunto, nel regno dei morti, anche presso le antiche civiltà del sud America. In alcune antiche sepolture sono stati rinvenuti infatti scheletri di cani ai piedi dei defunti.

8) In recenti approfondimenti degli studi ho rinvenuto, in merito alla questione delle originarie fattezze dell'edificio sacro e delle sue vicissitudini nel corso dei secoli, purtroppo soltanto un vago accenno a pag. 36 del testo di G. B. Curto "Notizie storiche sulla distrutta città di Atinum Lucana dai tempi incerti fino al secolo XIX". In esso si legge: "[...] vicoletto detto delle Profiche, proprio sopra la diruta Chiesa di S. Nicola, all'uscita che mena al palazzo municipale". Nonostante il riferimento vago e che non specifica l'entità del danno, si potrebbe dedurre, sulla scorta della scelta dell'aggettivo "diruta", cioè diroccata,  crollata, che alla data della pubblicazione del libro, il 1901, la suddetta chiesa presentasse danni di una certa importanza e che gli stessi avrebbero potuto plausibilmente interessare anche il suo prospetto anteriore. Conseguentemente, l'inserimento della maschera nell'apparecchio murario potrebbe essere, ipotesi che ritengo molto più plausibile, risalente ai lavori di ristrutturazione del fabbricato. 

9L'etimologia del termine si ritiene risalga al germanico Markulf, composto da Mark = confine e Wolf = lupo e quindi, letteralmente: lupo a guardia del confine. E questo ci riporta a quanto già detto a proposito del lupo e del cane. A questo proposito rimando a questo interessantissimo lavoro di Andrea Signorini: MASCHERE E VOLTI - CATALOGO PARZIALE DELLE MASCHERE LITICHE DELL’ALTO RENO. Anno 2009 – 2010 Aggiornamenti settembre 2011, gennaio e maggio 2012 .
10Una la fotografai, sempre agli inizi degli anni 90 e sempre a Sieci, dietro il campo sportivo e più precisamente all'incrocio nei pressi dell'edificio dell'ex monta taurina. Purtroppo non mi è stato possibile ritrovare la mia foto e quindi allego l'immagine reperita attraverso Google.

11L'insegnamento può essere tramandato soltanto alla mezzanotte di Natale ed in segreto, cioè in assenza di testimoni e quindi persone diverse dall'apprendista. L'esecuzione, che comincia in genere con 3 segni di croce, presenta delle differenze, probabilmente dovute al diverso contesto culturale da cui è partito l'insegnamento che si sta tramandando. E' logico supporre che diversi ambiti geografici abbiano diverse credenza ed in base a queste, creato il rito. In alcuni casi, alle formule si alternano gesti come lo sputare oppure posizionare forbici aperte in angoli della casa o anche buttare l'acqua, con cui il colpito da malocchio si è lavato il viso, in 3 punti diversi del vicinato. Anche la verifica dell'esistenza dell'occhiatura è diversa. Alcuni mettono 3 gocce d'olio in un catino con dell'acqua e, se le gocce tendono ad allontanarsi allora il mal di testa è frutto del malocchio. Altra verifica alternativa è il continuo sbadigliare di chi pratica il rito, durante lo stesso. 

12) "E se non avessimo altro che la sola raccolta delle poco men, che innumerevoli iscrizioni che si leggean un tempo nei marmi, tra per l'incuria, il poco senno della gente ignorante rotti, e fracassati, e per la lunghezza del tempo corrosi forse molte cose sapremmo delle Atenesi antichitadi, che ignorate ci sono. Ma giacché nostro malgrado, ci siam imbattuti in tempi, in cui ci è di necessità camminar a tentoni...[...]"  Troyli - Istoria Generale del Reame di Napoli, Tomo 1°, parte 2°, (in Istoria di Atena Lucana" del Dottore Michele La Cava.


13 A distanza di qualche anno dalla prima stesura di questa ricerca ed in seguito di lavori di pulizia che ho fatto condurre sulla facciata della parte di fabbricato di mia proprietà, ho potuto meglio osservare alcuni dettagli degli elementi in facciata. Ho anche riportato alla luce, dopo oltre un secolo, la scultura utilizzata per legare le bestie da soma. Nessuno dei precedenti proprietari, ad esclusione ovviamente dei Marino committenti, lo aveva mai visto nella sua interezza. 
Ho ritenuto doveroso aggiornare e rettificare quanto precedentemente scritto. 


© Arch. Angelo Sangiovanni 
Vietata la riproduzione di testo ed immagini