Questo lavoro guarda al contributo che la letteratura italiana ha dato relativamente alla costruzione e alla sedimentazione, nell'immaginario comune e nella percezione pubblica, dell'identità geografica e culturale del Mezzogiorno, ovvero di quella «consapevolezza geopolitica» di cui parlava Edward Said a proposito di altre aree del globo. Per fare ciò, sono stati identificati e presi in esame due diversi momenti che nella storia d'Italia si sono contraddistinti per una forte ridiscussione dell'immagine delle regioni meridionali del paese. I decenni immediatamente successivi all'Unità, infatti, sono stati caratterizzati da ampi dibattiti in merito al ruolo che il Sud doveva avere all'interno della nuova nazione, e in tale quadro il campo letterario appare aver avuto una funzione tutt'altro che marginale, contribuendo insieme ai campi editoriale, artistico, culturale e politico, a sviluppare le diverse rappresentazioni del Mezzogiorno. Il ventennio fascista, poi, ha dovuto fare i conti con strategie descrittive che del Sud avevano fatto una problematica regione dell'immaginario, di cui si erano messi in risalto in prevalenza gli aspetti di alterità rispetto al resto d'Italia, e le ha riformulate in maniera complessa e disorganica, calandole poi (spesso a fini propagandistici) all'interno di dialettiche che ruotavano intorno alle opposizioni città/campagna, centro/periferia e tradizione/innovazione.
International audience ; Present Italian studies on Africa go beyond regional and disciplinary divides of the past. The trend is towards a positive transgression of previous boundaries, and scholars have shifted attention from the disciplinary approach to the transdisciplinaryand inter-disciplinary research. However, elements and trends of the past still influence the relationship between Berber literary studies and African literary studies in Italy. This paper offers a first reflection on the long-term relationships between Africanist studies and studies on Berber literature by taking into account conjunctures and disjunctures in the complex construction of the geographical and cultural notions of (and divide between) 'Africa' and 'North Africa'.The aim is to understand specificity and continuity of the relationship betweenBerber studies and Africanist studies in Italy when compared to international studies.Looking at the Italian studies of Berber literature, one finds a strong influence of the linguistic and philological approaches. Moreover, one recognizes the tendency of the studies to look 'East' rather than 'South' in establishing their cultural and political framework of reference. On the other hand, studies that give attention to new developments in Berber written literature spring usually from African 'post-colonial' literary studies. However, the situation is also evolving in the specific field of Italian Berber studies.
International audience ; Present Italian studies on Africa go beyond regional and disciplinary divides of the past. The trend is towards a positive transgression of previous boundaries, and scholars have shifted attention from the disciplinary approach to the transdisciplinaryand inter-disciplinary research. However, elements and trends of the past still influence the relationship between Berber literary studies and African literary studies in Italy. This paper offers a first reflection on the long-term relationships between Africanist studies and studies on Berber literature by taking into account conjunctures and disjunctures in the complex construction of the geographical and cultural notions of (and divide between) 'Africa' and 'North Africa'.The aim is to understand specificity and continuity of the relationship betweenBerber studies and Africanist studies in Italy when compared to international studies.Looking at the Italian studies of Berber literature, one finds a strong influence of the linguistic and philological approaches. Moreover, one recognizes the tendency of the studies to look 'East' rather than 'South' in establishing their cultural and political framework of reference. On the other hand, studies that give attention to new developments in Berber written literature spring usually from African 'post-colonial' literary studies. However, the situation is also evolving in the specific field of Italian Berber studies.
Anna Julia Copper's life can be considered as the epitome of a continuous sense of estrangement that was translated into intellectual and moral agency, into leadership in the field of education as a vehicle for social, economic, political freedom, into intense community work, and into major activism in black women's rights organizations. She experienced estrangement on several fronts: towards her condition as a black woman, ex-slave, and the subordinate role often reserved for Afro-American women even within the communities to which they belonged; towards her sense of citizenship in a Western country considered the bulwark of democracy, in which segregation and racial violence were a daily reality; against a nationalism from which she felt distant, as a convinced supporter of Pan-Africanism and a global black community. ; Anna Julia Copper's life can be considered as the epitome of a continuous sense of estrangement that was translated into intellectual and moral agency, into leadership in the field of education as a vehicle for social, economic, political freedom, into intense community work, and into major activism in black women's rights organizations. She experienced estrangement on several fronts: towards her condition as a black woman, ex-slave, and the subordinate role often reserved for Afro-American women even within the communities to which they belonged; towards her sense of citizenship in a Western country considered the bulwark of democracy, in which segregation and racial violence were a daily reality; against a nationalism from which she felt distant, as a convinced supporter of Pan-Africanism and a global black community.
Lo studio si tratta di mettere in evidenza il cambiamento che ha subito il termine Oriente nel secolo XX in alcuni testi della letteratura italiana contemporanea. L'opera di Edward Said, L'Orientalismo è un testo di riferimento per i nostri studi. Nel quale abbiamo focalizzato l'attenzione su alcuni aspetti salienti: il concetto di orientalismo; l'interesse nei confronti dell'Oriente sul piano politico, scientifico, letterario; l'impossibilità di separare lo studioso dalle circostanze biografiche e sociali. Siamo riusciti, quindi, a stabilire che il cambiamento dell'immagine orientale dipende da tre fattori: lo scrittore (emittente), il soggetto (la fonte) ed il lettore (destinatario), dai quali si origina l'oggetto (il testo). Basandoci su questi tre elementi abbiamo cercato di inquadrare l'interesse letterario per l'Oriente vista da una triplice prospettiva: imperialismo, fascino ed erotismo. Per studiare le prime due prospettive, abbiamo scelto due opere. La prima presenta l'immagine dell'imperialismo, si tratta di Sanya, La moglie egiziana e il Romanzo dell'Oriente Moderno (1927) di Bruno Corra. La seconda prospettiva dove troviamo l'immagine dell'Oriente fascinoso è nello scritto di Annie Vivanti, La terra di Cleopatra (1925). Il punto centrale della tesi si tratta di studiare Annie Messina (1910-1996), è una scrittrice che ha uno stile peculiare ed un approccio tutto suo al tema dell'Oriente. I testi studiati sono : "Il mirto e la rosa" (1982), "Il banchetto dell'emiro" (1997) e "La principessa e il wâlî" (1996), tutti pubblicati dalla casa editrice Sellerio.L'unico pubblicato da Mondadori è "La palma di Rusafa" (1989). L'ultima parte del lavoro abbiamo esposto un profilo storico e socio-religioso della letteratura erotica araba. In cui abbiamo rintracciato le origini dell'immagine erotico dell'Oriente e il tema dell'omosessualità, mettendo a confronto il testo omosessuale di Messina con la letteratura italiana contemporanea. ; Orientalism between imperialist vocation, exotic suggestions and homoerotic. The historical representations of the passage between the Umayyad and Abbasid eras. What we want to affront in the thesis is from one part the change that has undergone the term orient in the twentieth century in some texts of contemporary Italian literature, from which originate the reflections that has determined the path for our work. The line we traced is primarily a pattern of general reading of travel literature and texts that have treated the orient , noting that the figure was an exotic oriental rich source of inspiration for writers, that reinforced them with creativity. In most cases, therefore ,the Orient has been the subject of literary production, however, it took different forms depending on the circumstances and the individual and collective needs. Despite the fact that oriental style was diffused in contemporary Italian literature, we found it difficult to have unique materials for our study. Finally, we have chosen a writer who has a peculiar style and approach of its own to the topic of the orient. She is Annie Messina (1910-1996), the granddaughter of the author Maria Messina. She made Arabic medieval ambience of tragic stories of love and passion, predominantly homosexual love. As a writer, she is little known and has not been widely studied by critics. Through his heir we could have a material original and three unpublished short stories. The style of writing is banal and repetitive, but it is very important to the setting and scenery Arabic
This article analyzes Cristina Trivulzio Belgiojoso's literary turning-point by considering "Souvenirs dans l'exil" (1850) as the transitional book representing a fundamental shift in the author's writing process. Actually, this book, which is culled from a collection of letters that the writer sent while in exile to her French friend, Caroline Jaubert, reveals a hybrid writing characterized by a contamination of genres within the formal frame of private letters. In light of this internal architecture, "Souvenirs dans l'exil" can be read as the laboratory-book that manifestly shows to the reader her work-in-progress towards narrative writing. As a result of the analysis of the structure of the book, it becomes evident that, for the writer, the act of narrating itself is subjected to the colloquy with an absent reader who, before being identified with an impersonal readership, should be recognized in the addressees of her private letters. In essence, it is through her epistolary writing that the author becomes accustomed to narrating to someone who, finally, becomes the public readership. This passage from the private dimension of the letter to the public one of the narrative book, which begins with the Oriental exile, is simultaneous to the Eastern re-location of the writer and her narration of the Orient, which plays a relevant part in the literary writing of Cristina Trivulzio. Even though the financial constraints of the exile and the forced distance from political activism likely facilitated the process of the literary writing tout court, it is her encounter with the 'monde nouveau' of the Orient, here analyzed through her first impressions in "Souvenirs dans l'exil", that is most influential. Finally, the newness of this Oriental world, which the writer investigates autonomously and partially beyond the Orientalist canon, brings her to adopt a new expressive register, together with a fresh awareness of her own identity as author. ; This article analyzes Cristina Trivulzio Belgiojoso's literary turning-point by considering "Souvenirs dans l'exil" (1850) as the transitional book representing a fundamental shift in the author's writing process. Actually, this book, which is culled from a collection of letters that the writer sent while in exile to her French friend, Caroline Jaubert, reveals a hybrid writing characterized by a contamination of genres within the formal frame of private letters. In light of this internal architecture, "Souvenirs dans l'exil" can be read as the laboratory-book that manifestly shows to the reader her work-in-progress towards narrative writing. As a result of the analysis of the structure of the book, it becomes evident that, for the writer, the act of narrating itself is subjected to the colloquy with an absent reader who, before being identified with an impersonal readership, should be recognized in the addressees of her private letters. In essence, it is through her epistolary writing that the author becomes accustomed to narrating to someone who, finally, becomes the public readership. This passage from the private dimension of the letter to the public one of the narrative book, which begins with the Oriental exile, is simultaneous to the Eastern re-location of the writer and her narration of the Orient, which plays a relevant part in the literary writing of Cristina Trivulzio. Even though the financial constraints of the exile and the forced distance from political activism likely facilitated the process of the literary writing tout court, it is her encounter with the 'monde nouveau' of the Orient, here analyzed through her first impressions in "Souvenirs dans l'exil", that is most influential. Finally, the newness of this Oriental world, which the writer investigates autonomously and partially beyond the Orientalist canon, brings her to adopt a new expressive register, together with a fresh awareness of her own identity as author. ; This article analyzes Cristina Trivulzio Belgiojoso's literary turning-point by considering "Souvenirs dans l'exil" (1850) as the transitional book representing a fundamental shift in the author's writing process. Actually, this book, which is culled from a collection of letters that the writer sent while in exile to her French friend, Caroline Jaubert, reveals a hybrid writing characterized by a contamination of genres within the formal frame of private letters. In light of this internal architecture, "Souvenirs dans l'exil" can be read as the laboratory-book that manifestly shows to the reader her work-in-progress towards narrative writing. As a result of the analysis of the structure of the book, it becomes evident that, for the writer, the act of narrating itself is subjected to the colloquy with an absent reader who, before being identified with an impersonal readership, should be recognized in the addressees of her private letters. In essence, it is through her epistolary writing that the author becomes accustomed to narrating to someone who, finally, becomes the public readership. This passage from the private dimension of the letter to the public one of the narrative book, which begins with the Oriental exile, is simultaneous to the Eastern re-location of the writer and her narration of the Orient, which plays a relevant part in the literary writing of Cristina Trivulzio. Even though the financial constraints of the exile and the forced distance from political activism likely facilitated the process of the literary writing tout court, it is her encounter with the 'monde nouveau' of the Orient, here analyzed through her first impressions in "Souvenirs dans l'exil", that is most influential. Finally, the newness of this Oriental world, which the writer investigates autonomously and partially beyond the Orientalist canon, brings her to adopt a new expressive register, together with a fresh awareness of her own identity as author. ; L'articolo analizza la svolta letteraria di Cristina Trivulzio Belgiojoso individuando nei "Souvenirs dans l'exil" (1850) il testo di transito che documenta una tappa fondamentale nell'evoluzione della scrittura dell'autrice. L'opera, che nasce come una raccolta di lettere inviate dall'esilio all'amica francese Caroline Jaubert, esibisce una scrittura ibrida, contrassegnata da una commistione di generi sapientemente organizzati all'interno della cornice formale della lettera privata, e si configura come un vero e proprio testo-laboratorio che presenta manifestamente al lettore il processo 'in fieri' di avvicinamento alla scrittura narrativa. L'analisi della costruzione del libro dei "Souvenirs" mette in evidenza come per la scrittrice l'atto della narrazione sia intimamente vincolato al colloquio con un lettore assente che, prima di identificarsi con la figura impersonale del pubblico, deve essere individuato nei destinatari di elezione delle lettere private attraverso le quali l'autrice matura un'abitudine alla narrazione che solo in un secondo tempo aspira a una dimensione pubblica. Il passaggio dalla dimensione privata della lettera a quella pubblica del testo narrativo, che avviene solo all'altezza dell'esilio orientale, è concomitante con lo spostamento a est della location della scrittrice e con la narrazione dell'Oriente, alla quale la scrittura letteraria di Cristina Trivulzio è indiscutibilmente legata. Sebbene la forzata lontananza dalla scena politica e le difficoltà finanziarie correlate all'esperienza dell'esilio abbiano favorito l'adozione di una scrittura letteraria 'tout court', l'incontro con il 'monde nouveau' dell'Oriente, del quale vengono qui analizzate le prime impressioni riportate nei "Souvenirs", risulta determinante. La novità rappresentata dal mondo orientale, che la scrittrice indaga in maniera autonoma, evadendo in parte il canone orientalista, si traduce infatti sul piano della scrittura nell'assunzione di un inedito registro espressivo unitamente a una diversa consapevolezza della propria identità di autrice.
Argomento di questo lavoro sarà la particolare immagine del Mezzogiorno italiano che alcuni scrittori ci hanno tramandato negli anni del secondo dopoguerra, rielaborando esperienze vissute per lo più in pieno Ventennio. Più nello specifico, ciò su cui intendo ragionare nelle pagine seguenti è la testualizzazione di due regioni del Sud Italia – la Basilicata e la Calabria – così come ci si presenta nelle opere di Carlo Levi e Cesare Pavese: "Cristo si è fermato a Eboli" e "Il carcere". Prodotti letterari per molti aspetti anche assai differenti, entrambi i testi presentano una comune scaturigine – tanto tematica, quanto storica – nell'esperienza del confino politico, vissuto durante gli anni del fascismo.
The article analyzes some of the many testimonies written by Italian pilgrims visiting the Holy Land between the Balfour Declaration (1917) and the promulgation of the conciliar declaration Nostra Aetate, dedicated to the relations between the Catholic Church and non Christian religions. Such an extended time frame allows to achieve two goals. The first is to identify the linguistic transformations in this literary corpus in regards to the representation of the Middle Eastern world through the travel books written by Christian pilgrims, a source so far unused. The second goal concerns the perception that the Catholics had of Judaism in its historical, political and religious dimension, and how these have changed over the decades. By analyzing the linguistic, cultural and ideologi-cal frames used in these travel accounts to describe the complex Palestinian reality first, and the Israeli one after, it will be possible to adopt a different perspective.
This paper means to show how British Colonialism in India was made possible, and then sustained and strengthened, as much by cultural technologies of rule as it was by the more obvious and brutal modes of conquest. In fact colonialism was itself a cultural project of control. Colonial knowledge both enabled conquest and was produced by it. Cultural forms in Indian society were reconstructed and transformed by this knowledge. In the conceptual scheme which the British created to understand and to act in India they reduced vastly complex codes and their associated meanings to a few metonyms. An example of colonial way of organizing and representing Indian social identity is offered by the British construction of Indian Gypsies. This communication is meant to explain first the logic of such an identification and then the new authority and vitality currently attained by this product of Orientalism in Romani political organizations and cultural associations.
Starting from the study of the definition and concept of law this work intends to investigate the construction of the '"other" through the use of a stereotyped idea of the rule of law, defined as the principle of legality. Orientalism is the definition of studies and researches upon non-European cultures. The modern Western society is, according to "our" vision, due to the process of secularization of institutions, made now able to offer to their citizens the legal and social model of coexistence based on democratic principles of tolerance and non-discrimination, recognition and protection of civil, political and religious values. It thus becomes difficult to understand an "other" legal and social system such as that of Islam for which the link between religion and politics is inseparable, since Islam is at the same time a religion, a model of legal and political plans, a proposal of civil society. The research is essentially structured in three sections. Firstly, starting from the study of E. Said (Orientalism) that documents and submits to criticism the use of the East that the West has done in reconstructing its legal, cultural and ideological aims. The purpose is the investigation of the construction of the '"other" through the use of thenstereotyped idea of Understanding the law as the principle of legality.The second part of the work takes the form of a legal system "other" away from the Western legal tradition, which is the Islamic law. Regarding the second part of this study, the aim is to analyse the connection between human rights (as explained in "system" of international protection) and the Koran, the light of the Universal Islamic Declaration of Human Rights of 1981, the Declaration Cairo's human Rights in Islam, the Arab Charter of Human Right of 1994. The third section takes the form of a research activity designed to adress the issue of protection of women's rights in the institutional practice of a Muslim country, Morocco, in light of the recent reform of the Moudawana, the Moroccan Family Code. In light of this new code the rights of women will be analyzed both in there specific "regional" Islam and in the global context or in terms of application of the principles enshrined in international conventions.
Se è indubbio che per gli studi letterari postcoloniali in Italia ancora molto rimanga da fare, sebbene finalmente si disponga di una significativa bibliografia critica sulla letteratura coloniale e soprattutto sulla letteratura di migrazione, una delle prospettive ancora in gran parte inesplorata rimane quella che Jane Schneider ha definito, in una raccolta di saggi da lei curata, Orientalism in One Country. Si tratta di verificare, sui testi letterari, in che misura la letteratura moderna del sud d'Italia, e quella siciliana in particolar modo, possano essere interpretate, rispetto alla tradizione nazionale e in riferimento al processo di costruzione dell'identità nazionale, anche mediante paradigmi e modelli teorici propri degli studi postcoloniali. Nel corso processo di integrazione politica nazionale delle regioni meridionali, disarmonico e conflittuale e per certi aspetti ancora non del tutto compiuto, la letteratura, specie la narrativa, ha documentato criticamente queste contraddizioni, ma ha anche codificato modelli identitari 'altri', irriducibili a quelli nazionali egemoni, ovvero è stata interpretata come repertorio di questa presunta identità metastorica meridionale (specie siciliana). In questo intervento, a partire da un primo bilancio sulle ricerche condotte in questo campo, si intendono proporre ulteriori linee di ricerca.
The article deals with the Israel-Gaza conflict of 2014, in which the rights of Palestinian children and youth have been trampled on in many circumstances. Therefore the inquiry is about the possibility of adult education in the involved communities, in order to protect children from violence. The Palestinian thinker Edward Said, through his writings Orientalism and The Question of Palestine, tried to explain the historical reasons of the Israeli-Palestinian conflict according to a Marxist dialectical view. The occupation and repression of the Palestinans has been possible because of the deep hegemonic role that Zionist ideology played and still plays worldwide. A cultural and intellectual road-map is traced by many Jewish and Arab artists and scholars, leading to a more authentic view of the adversary's reasons and identity, relieving itself off of false beliefs. Adult education in Palestine, of which some different experiences are described, should aim at developing peace and resistance by nonviolent thought and practices. The educational and cultural work, however, shouldn't remain on an informal, abstract level, but should obtain a response by the institutional, political and diplomatic world.
La democrazia secondo l'impostazione occidentale euro-americana e il confronto con l'orientalismo, la dichiarazione dell'UNESCO sulla diversità culturale. La democrazia quale governo del potere pubblico e visibile. Il problema dell'educazione alla democrazia. Democrazia e potere invisibile. L'educazione alla democrazia, terrorismo e migrazioni. La democrazia nel confronto tra Oriente e Occidente, le peculiarità della Russia. Il conflitto russo-ucraino. Lo scisma che condusse alla separazione della cristianità ortodossa. L'enigma della Russia. La c.d. 'russofobia'e le sue motivazioni. Considerazioni finali relative all'attuazione di una democrazia. La convenzione dell'ONU e la posizione dell'Islam nei confronti delle donne. Democracy according to the Western Euro-American approach and the comparison with the Orientalism, the UNESCO Universal Declaration on Cultural Diversity. Democracy as a government of public and visible power. The problem of education to democracy. Democracy and invisible power. Education to democracy, terrorism and migrations. Differences between East and West democracy, peculiarities of Russia's system. The Russian-Ukrainian conflict. The Schism that led to the separation of the Christian Orthodox and the Roman Church. The enigma of Russia. The "Russophobia" and its reasons. Final considerations about implementation of a democratic government. The UN Convention and the Islamic conception of women.
They never met. But the 'friendship by correspondence' (1628–1634) between the traveller Pietro Della Valle and the desk-bound librarian of the imperial library in Vienna, Sebastian Tengnagel, was built on a solid foundation: their shared passion for the Christian and Muslim East, its languages and its books was an "iron bond" that gave rise to a close and immediate understanding between two men, despite their huge differences of temperament and experience. However, these letters (kept at the Vatican Archives and the Austrian National Library) do not just bear witness to the growing knowledge of the East in the first half of the 17th century. They also show that early Catholic Orientalism had its roots in a highly stratified terrain, in which military conflict, irenic tensions, missionary propaganda, philological investigation, religious disputes, a rejection of book censorship, and theories on sovereignty were layered and interwoven. But how, and why, would anyone choose to become an orientalist, and what did it entail? Rome and Vienna, the cities from which the letters were written, were both normative centres with universalist ambitions; both were engaged in a profound rethinking and redefinition of secular and religious power. The pages written by Tengnagel and Della Valle reflect the writers' love of and interest in books. But reading carefully between the lines you can also hear the 'noises off' of the cities in which they were penned.
Considerato che in epoca fascista è possibile rintracciare una pletora di elementi orientalistici di gusto differente e di valore assai vario e che fra questi è possibile selezionare alcuni vettori di ricerca e di rappresentazione delle culture orientali, che hanno permesso comunque il costituirsi di approcci scientifici e istituzionali rigorosi, sarà forse bene parlare per quel periodo di «Orientalismi» al plurale. Tale prospettiva rinvia per contesto alle plurime rappresentazioni dell'«Oriente» nella cultura italiana della prima metà del Novecento. Un'autentica "età dei padri" dell'orientalistica nazionale incarnata nell'opera di studiosi come Leone Caetani, Francesco Gabrieli, Carlo Formichi, Giuseppe Tucci; dall'altro, insieme, di suggestive appropriazioni filosofiche e di declinazioni geoculturali degli spazi orientali che aprono su un versante ancora poco esplorato, rispetto al quale si possono immaginare almeno tre direzioni principali di indagine: lo sviluppo scientifico e istituzionale degli studi orientalistici nella cultura accademica italiana; la ricezione e la ritrascrizione di elementi linguistici e di pensiero orientali nella cultura filosofica nazionale; infine, le articolazioni ideologiche degli spazi orientali nella storiografia politica. In particolare, alcuni nodi ci sembrano fondamentali: anzitutto la vicenda della fondazione dell'IsMEO, luogo istituzionale e politico di una koiné culturale che seppe riservarsi ampi margini di autonomia nella produzione e nell'organizzazione di un sapere certamente pionieristico negli studi orientali, la sua storia politico-istituzionale, il senso e la portata dei suoi progetti editoriali, compreso il supporto alle missioni scientifiche e alla costituzione di uno straordinario patrimonio di reperti archeologici, di fondi manoscritti, di fonti iconografiche. In secondo luogo, i ruoli rivestiti da diversi orientalisti nelle relazioni diplomatiche e nella politica estera del fascismo, delle funzioni diplomatiche svolte, anche attraverso vie carsiche, dagli orientalisti italiani all'interno della «politica orientale » fascista. Sullo sfondo, la figura centrale e attivissima, sul piano organizzativo come su quello scientifico, di Giuseppe Tucci.As far as Fascist age is concerned it is probably correct to refer to "Orientalisms", according to multiple representations of "East" in Italian culture in the first half of the twentieth century. In fact, it is possible to find out a great amount of Oriental elements of different tastes and various value in that period and among them it is possible to select some research vectors and modes of representation of Oriental cultures that allowed the establishment of scientific approaches and of rigorous institutional studies perspective. It was a true "age of the fathers" of national Orientalism, scholars such as Leone Caetani, Francesco Gabrieli, Carlo Formichi, Giuseppe Tucci. Moreover, it is possible to find out suggestive ideological perspectives and philosophical facets of geo-cultural spaces that open the eastern studies to an unexplored side, against which we can imagine at least three main directions of investigation: the scientific and institutional culture of academic Oriental studies in Italian, receiving and re-registration of linguistic elements of thought and philosophical culture in the Eastern National, and finally, joints ideological spaces in East political historiography. In particular, some points seem fundamental. First of all the story of the founding Is- MEO, which meant institutional and political rise of a cultural koiné that was able to reserve a large margin of autonomy in production and organization of knowledge and pioneering studies of the East. IsMEO's political-institutional history meant publishing projects, including support to scientific missions and the establishment of an extraordinary wealth of archaeological finds of manuscripts, of iconographic sources. The other important point is the roles played by the various Orientalists in diplomatic relations and in the foreign policy of fascism. They carried out diplomatic functions, including subterranean political paths directing to Eastern policy. In the background one can observe the central and leading personality of Giuseppe Tucci, who was very active in organizing and planning scientific studies.
