Suchergebnisse

The probIem of religious instruction in public schooIs is one of the central themes of the cultural and judicial controversyconcerning relations between the civil and religious realms in modern·day Italy. This controversy is pIaced within the generalframework of poIemics which have arisen as a consequence of the revision of the Concordat of Latran and, more precisely, concerning Article 36 o~ the Concordat. From a judicial point of view the author points out the difference that exists between Article 36 which presendy regulates the teaching of religion in State schools, and Article 9 of the «ProposaIs prior to Agreement on the Revision of the Concordab -the so-called«Casaroli·Gonella Joint Projecb. After explaining the different historica1 and cultural backgrounds that have given rise to the two articles, the author interprets Article 9 of the «Joint Project» on the basis of religious freedom, which is a basic principIe of the democratic ltalian State and which can be manifested by the possibility of asking to be exempted from having to attend religion class. Theauthor also analyzes possibIe declarations of principIes which may justify the presence of religious instruction in public schools, and then proceeds to consider the fact that these declarations of principIes are useful in orienting course content and programS. He also examines the norms proposed in 1977 in a preliminary paper drawn up after the «Joint Project»; this «Draft», as it is called, has as its main aim the improvement of the «Joint Jroject» and merits, in the author's view, a positive appraisal, as does the mention made to «religious culture» in Article 9, insofar as we are to understand that culture is a factor that constitutes part of the individual's formation of personality. Finally, the author foresees that the final draft of the new Concordat will consider that religious instruction in public schooIs has to be based upon the fundaments of religious liberty understood in its most ampIe sense. This includes, at the same time, the freedom of remaining indifferent: the author reminds us of the different technica1 ruses that can be depIoyed to this effect. On the other hand, everything is in harmony regarding both the dec1srations of Vatiean Council II and the constitutional framework of the ltalian State. Therefore, the situation adapts itself to the view that the Concordat is an instrument of freedom for individuaIs as well as for groups, and can not be interpreted as an exchange of privileges.

In this article, Oliver Friggieri talks about Karm Psaila (1871-1961), a highly regarded Maltese poet who represents contemporary Maltese poetry. The author, explains Dun Karm Psaila's childhood and education, emphasizing on the fact that the Italian language and Latin were considered as two important school subjects at the time. This propelled Karm Psaila to continue his education in Italian. Later, in fact, he became a professor of language and of Italian literature at the major seminary. Oliver Friggieri continues on the article by explaining to us readers that Dun Karm Psaila's writings were often changing and evolving, especially when in the late 1800's and early 1900's, Malta was going through a political crisis, including the 'Language Question'. Before 1912 Dun Karm wrote only in Italian. However later on, he starts writing poems in the Maltese language as well. For Dun Karm Psaila, writing in Maltese, as well as in Italian, meant (i) to conserve an Italian identity, but above all adapt it according to the popular and environmental needs, and (ii) create romantically, that is according to the dictates of the heart and no more than the calculating reason. Dun Karm's works also give voice to his country's collective aspirations. His poetry reflects a background of village life crowned with an atmosphere of family feelings and it also portrays the Maltese countryside with a perspective imagination. It synthesises the popular culture of the Maltese people, which is quite evident from the rural characteristics that furnish its local identity with the literary culture based largely on Italian romanticism. Indeed, when he decided to make Maltese the medium of his creativity, Dun Karm poetically explored the history of Malta to confirm its cultural and national identity. ; N/A

The hypogeum (ipogeo) described in this report is situated outside the walls of the ancient Roman city found in Malta, to the west side. At that time this area seemed to be the main cemetery area of the island. This is due to the fact that for ages within the said location, a considerable amount of hypogeums dug in rock and belonging to different time periods and different cultures were found. In fact, there are Punic, Roman, Jewish and early Christian hypogeums. This hypogeum, with inscriptions which will be subsequently studied, was found by chance in 1952. There were preparations to lay the foundations of a new wing to the Government Primary School in the region commonly known as Tac-Caghki. Suddenly workers came across this funerary site. With meticulous attention the architect in charge of the above construction, Mr. Harold Borg, as well as with the supervision of the Director of the National Museum and Captain Charles Zammit, then Curator of Archaeology at the same museum, have taken all appropriate diligence to preserve as best as possible what had been found. One must nevertheless say that this funerary site was stripped from its contents by vandals before it was discovered. ; N/A