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Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
POSTER - LOCANDINA -
www.chiesasarda.it/wp-content/uploads/2020/11/de-andre_la...
www.900letterario.it/wp-content/uploads/2014/06/fabrizio-...
img.ubiklibri.it/images/9788896212042_0_900_0_0.jpg
www.musiculturaonline.it/p/wp-content/uploads/2021/02/b-M...
Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
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The Don Gallery and Le Raclet
in collaboration with Superego e Garageworks Industries
present
"Editions Show"
Limited edition Screen Prints and Potteries feat.
2501/ ABOVE/ ALEXONE/ BO130/ DAVE THE CHIMP/ DEM/ RYAN S. DOOLEY/
RON ENGLISH/ JEREMY FISH/ GALO/ THE LONDON POLICE/ MICROBO/ OZMO /SAN / ZEDZ
May 6th - June 6th 2010
The Don Gallery
via Cola Montano, 15 – (zona Isola)
Milano
Opening thursday 6th may 2010
giovedi' 6 maggio
18,30 - 22,00
Press Office Le Raclet
Francesca Primiceri : leraclet.press@gmail.com
Press Office The Don Gallery
Elena Bari : press@newrelease.it
°° LE RACLET °°
^^^^^^^^^^^^
leraclet@gmail.com
+39 347 5840863
我2011年的研究所畢業專題《"我"是誰?》，
超現實風格的系列創作。
/
創作理念
吵雜的世界裡，我們戴上面具選擇沉默；
潛行於沉默面具下，我與自己的對話嘈嘈雜雜。
我們 期望 探索 追尋 掙扎 或試圖穿越，
試圖去尋覓所謂的〝自我〞；
卻發現——翻遍了身體裡或外，
其實找不到一個獨立存在的實體，足以被稱為自我。
面具之下——〝我〞是誰？
只是一個虛幻的謬誤執著；實際上不存在的空白符號...
/
本創作由Sigmund Freud的人格理論：原我(id)、自我(ego)、超我(superego)為發想起點。並且以超現實攝影手法做為影像語言的發聲基礎，經蒙太奇做選擇、擷取及重組，顛覆原有物象組合之既定思維模式。
期能藉此影像內容的組合，進行內在自我的對話，深掘創作者對外在世界的真實感受、及內在精神的反映狀態，並探討存在母題、及個體意識和群體間的網絡互動關係。在這種不斷自我整理及辯證的騷亂過程中，我試圖從中釐清自我、存在的樣態，映照出內在深層的生命境況。
影像裡「面具」的使用，可視為一種身分或狀態的象徵；「鏡子」及「水面」的反映意象，是明喻進入潛意識層面、或作者檢視自身的表現手法；而「門與窗」及「階梯」的圖像運用，是象徵過渡的符號，具有連接現實及非現實世界的暗示，也意味著向另一種狀態做轉換。
「人體」則是創作者自身的投射，獨自形態不安地飄移、揮舞著肢體，或掙扎角力、或遠眺尋覓、或逃脫，象徵創作者浮沉在意識／潛意識的幽微細語裡，試圖掙奮著尋找這則生命寓言的答案。
/
Insights of 《Who am "I" ?》:
In this noisy world, we put on masks and choose silence;
Under the mask of silence, the dialogue between I and self seems harsh.
We expect, explore, pursue, struggle and even transcend to find so-called “self”
However, we find —— after having searched inside and outside the body, there is no independent existing entity that can be called as “self”.
Under the mask, who am “I”?
It is only an imaginary fallacious persistence ; it is only an empty symbol that does not actually exist.
/
My works were inspired by Sigmund Freud's personality theory-- id, ego and superego. Besides, I used surrealistic photographic skills as the basis of image language and employed Montage method to select, capture and reconstruct for overthrowing traditional thinking mode of combination of objects in most of cases.
I look forward to conducting internal self-dialogue to dig out my true feelings to outside world, to reflect inside psychological status and to discuss the issue of existence, individual consciousness and interactive network relationships between groups. In this chaotic process of continuous self-organizing and -reflecting, I tried to clarify the shapes of self and existence, reflecting the state of internal life.
In the images, the use of “mask” could be regarded as symbols of identity and status. The reflective images of “Mirror” and “Water Surface” are expressions of entering sub-consciousness and self-examination. The images of “Door and Window” and “Stairs” could be referred to symbols of transition, a hint connecting real and unreal world, meaning transiting to another state.
“Human Body” is the projection of myself, such as lonely unsettling moving, swinging limbs, struggling, looking into far distance or escaping. All of these movements represent that I am floating up and down in consciousness and sub-consciousness, and struggling to find out the answer of life story.
For the final Domo shot in love week I picked a highly contriversial kind of love...self love. Personally I believe modesty is unhealthy when not balanced with a solid self confidence.
So from me to all my Flickr friends....LOVE YOURSELVES...well not like that....oh you know what I mean.:)
(Wikipedia Definition)
Healthy narcissism is formed through a structural truthfulness of the self, achievement of self and object constancy, synchronization between the self and the superego and a balance between libidinal and aggressive drives (the ability to receive gratification from others and the drive for impulse expression). Healthy narcissism forms a constant, realistic self-interest and mature goals and principles and an ability to form deep object relations.[4] A feature related to healthy narcissism is the feeling of greatness. This is used to avoid feelings of inadequacy or insignificance.
The Poets Lunch,
Wine with grapes,
Empty bottles tossed aside,
Visions seen and lost,
Time goes very quickly,
The critics stop and stare,
The poets know when to stop,
At least thinks so,
No one can tell them what to do,
Nor write,
Least of all what to have for lunch,
The poets do many things out side the norm,
The poets are a one way street onto themselves,
The poets think they shall live forever,
The poets over emphasize their importance,
The poets think their words are special,
The poets mind can be their greatest enemy,
Leading them on a collision course with reality,
The poets dont have rules,
The poets try to fit in,
The poets seem to think,
They always know it,
The poets are full of wit,
The poets because of their superego shall soon end up in the pit,
So drink your merry lunches of words,
Talk your words of wisdom ,
Delude yourself with grandeur ,
For today's lunch may be your last.
Worry not,
At least you can be called a Poet!
Steve. H.
Identify the Artist XVIII
Week 10 In Montparnasse The Emergence of Surrealism in Paris, from Duchamp to Dalí Part 2 (1346 – 1350) 4/9 – 4/13/2022
ID 1349
Salvador Dalí Spanish 1904 - 1989
The Dream, 1931
Oil on canvas
The Dream gives visual form to the strange, often disturbing world of dreams and hallucinations. Ants cluster over the face of the central figure, obscuring the mouth, while the sealed, bulging eyelids suggest the sensory confusion and frustration of a dream. The man at the far left—with a bleeding face and amputated left foot—refers to the classical myth of Oedipus, who unwittingly killed his father and married his mother. The column that grows from the man’s back and sprouts into a bust of a bearded man refers to the Freudian father, the punishing superego who suppresses the son’s sexual fantasies. In the distance, two men embrace, one holding a golden key or scepter symbolizing access to the unconscious. Behind them, a naked man reaches into a permeable red form, as if trying to enter it.
John L. Severance Fund 2001.34
From the Placard: The Cleveland Museum of Art
As far as Dalí was concerned, surrealism explored and celebrated not only the surfaces but the depths of ordinary life—our dreams, our repressions, our desires, our inevitable decay—and painting was merely one means of expressing the whole field of human experience. Why not sit on Mae West’s lips, or hold a conversation with lobster clamped to the ear? As Cocteau had said of de Chirico, the artist makes his presence felt with an artichoke in a city reserved for statues. As Cocteau also noted, Dalí had somehow, by now, moved centre stage without any particular by-your-leave, arriving, apparently effortlessly, complete with his own artistic raison d’être. ‘One has only to look at a painting by Dalí to be sure that he possesses an inevitable point of view on all things, that he inhabits a world which he dominates…He would be incapable of undertaking the slightest exchange with the outside.’ Yet his viewers seemed to have no difficulty assimilating his works; his popularity was immediate and enduring. – [cannot question this historical statement, don’t have to look much further than back to the World’s Fair of 1939 photo I posted at the start of Week 10]…With the infiltration of surrealism into the prevailing popular culture, nothing was the exclusive reserve of anyone any more. As Duchamp put it some years later (making, for better or worse, a substantial impact on the course of artistic history), only when set before the viewer does the artist’s work finally assume its status as a work of art.
The early surrealists worked without censorship or restraint to create works which, reaching beyond the medium of painting, undeniably made an impact on the art world. Today such gestures are ubiquitous. A cow in formaldehyde? An unmade bed? A staircase leading nowhere? The works of Damien Hirst, Tracy Emin, Rachel Whiteread and others would surely have been unthinkable before surrealism. (Dalí himself first had the idea of filling a structure full of concrete to make—or reveal—a work of are, carried out by Whiteread with “House” in 1993.) In the 1990s Alexander McQueen’s breakthrough collections overtly incorporated surrealist imagery and ideas, dramatized in his shows. For “The Birds” he sent a sinister flock of feathered and winged models down the catwalk; “Bellmer la Poupée” was influenced by German surrealist artist Hans Bellmer’s 1934 series of photographs of articulated dolls (‘Puopée: variations sur le montage d’une mineure articulée’; ‘Doll:variations on the apparatus of an articulated female minor’). In 2001 at “Voss” McQueen’s audience face an enormous glass box constructed to resemble a padded cell (white tiles, surveillance-mirrored walls), the lights going up to reveal the models incarcerated within; “Sarabande” (2007) was inspired by Diaghilev’s friend Marchesa Luisa Casati.
…The surrealist of the 1910s and the 1920s (Marcel Duchamp, Man Ray, Max Ernst and from 1929 onwards Salvador Dalí were all in a sense, conceptualists long before conceptualism was invented—though it might also be said that even the most blatantly conceptual works of their day (Duchamp’s “Bicycle Wheel”, Dalí’s later “Lobster Telephone”) encompassed the artist’s pictorial sense of rhythm, balance and understanding of light and space, suggesting a concern with execution abandoned by the conceptualists of the 1960s and 1970s (or so they claimed). How surprised Duchamp and Dalí would have been to see their works decorously presented in 2017, hung like serious art and presented like museum pieces—or perhaps, and more likely, they would just have been amused. What is art? What are the materials of art? What is the relationship between artist and viewer? The surrealists explored all these questions…>
Sue Roe In Montparnasse The Emergence of Surrealism in Paris, from Duchamp to Dalí Penguin Books, 2000 pgs. 250-52.
我2011年的研究所畢業專題《"我"是誰?》，
超現實風格的系列創作。
/
創作理念
吵雜的世界裡，我們戴上面具選擇沉默；
潛行於沉默面具下，我與自己的對話嘈嘈雜雜。
我們 期望 探索 追尋 掙扎 或試圖穿越，
試圖去尋覓所謂的〝自我〞；
卻發現——翻遍了身體裡或外，
其實找不到一個獨立存在的實體，足以被稱為自我。
面具之下——〝我〞是誰？
只是一個虛幻的謬誤執著；實際上不存在的空白符號...
/
本創作由Sigmund Freud的人格理論：原我(id)、自我(ego)、超我(superego)為發想起點。並且以超現實攝影手法做為影像語言的發聲基礎，經蒙太奇做選擇、擷取及重組，顛覆原有物象組合之既定思維模式。
期能藉此影像內容的組合，進行內在自我的對話，深掘創作者對外在世界的真實感受、及內在精神的反映狀態，並探討存在母題、及個體意識和群體間的網絡互動關係。在這種不斷自我整理及辯證的騷亂過程中，我試圖從中釐清自我、存在的樣態，映照出內在深層的生命境況。
影像裡「面具」的使用，可視為一種身分或狀態的象徵；「鏡子」及「水面」的反映意象，是明喻進入潛意識層面、或作者檢視自身的表現手法；而「門與窗」及「階梯」的圖像運用，是象徵過渡的符號，具有連接現實及非現實世界的暗示，也意味著向另一種狀態做轉換。
「人體」則是創作者自身的投射，獨自形態不安地飄移、揮舞著肢體，或掙扎角力、或遠眺尋覓、或逃脫，象徵創作者浮沉在意識／潛意識的幽微細語裡，試圖掙奮著尋找這則生命寓言的答案。
/
Insights of 《Who am "I" ?》:
In this noisy world, we put on masks and choose silence;
Under the mask of silence, the dialogue between I and self seems harsh.
We expect, explore, pursue, struggle and even transcend to find so-called “self”
However, we find —— after having searched inside and outside the body, there is no independent existing entity that can be called as “self”.
Under the mask, who am “I”?
It is only an imaginary fallacious persistence ; it is only an empty symbol that does not actually exist.
/
My works were inspired by Sigmund Freud's personality theory-- id, ego and superego. Besides, I used surrealistic photographic skills as the basis of image language and employed Montage method to select, capture and reconstruct for overthrowing traditional thinking mode of combination of objects in most of cases.
I look forward to conducting internal self-dialogue to dig out my true feelings to outside world, to reflect inside psychological status and to discuss the issue of existence, individual consciousness and interactive network relationships between groups. In this chaotic process of continuous self-organizing and -reflecting, I tried to clarify the shapes of self and existence, reflecting the state of internal life.
In the images, the use of “mask” could be regarded as symbols of identity and status. The reflective images of “Mirror” and “Water Surface” are expressions of entering sub-consciousness and self-examination. The images of “Door and Window” and “Stairs” could be referred to symbols of transition, a hint connecting real and unreal world, meaning transiting to another state.
“Human Body” is the projection of myself, such as lonely unsettling moving, swinging limbs, struggling, looking into far distance or escaping. All of these movements represent that I am floating up and down in consciousness and sub-consciousness, and struggling to find out the answer of life story.
www.facebook.com/EdoardoGobattoniPhotographer
google.com/+EdoardogobattoniNet
Nigredo, or blackness, in alchemy means putrefaction or decomposition. The alchemists believed that as a first step in the pathway to the philosopher's stone all alchemical ingredients had to be cleansed and cooked extensively to a uniform black matter.
In analytical psychology, the term became a metaphor 'for the dark night of the soul, when an individual confronts the shadow within'.
For Carl Jung, 'the rediscovery of the principles of alchemy came to be an important part of my work as a pioneer of psychology'. As a student of alchemy, he (and his followers) 'compared the "black work" of the alchemists (the nigredo) with the often highly critical involvement experienced by the ego, until it accepts the new equilibrium brought about by the creation of the self' Jungians interpreted nigredo in two main psychological senses.
The first represented on the one hand a subject's initial state of undifferentiated unawareness: 'the first nigredo, that of the unio naturalis, is an objective state, visible from the outside only...an unconscious state of non-differentiation between self and object, consciousness and the unconscious'. Here the subject is '"too conscious"...in reality unconscious of the unconscious; i.e. the connection with the instincts'.
In the second sense, 'the nigredo of the process of individuation on the other hand is a subjectively experienced process brought about by the subject's painful, growing awareness of his shadow aspects'. It could be described as a moment of maximum despair, that is a prerequisite to personal development. As individuation unfolds, so 'confrontation with the shadow produces at first a dead balance, a standstill that hampers moral decisions and makes convictions ineffective or even impossible...nigredo, tenebrositas, chaos, melancholia'. Here is 'the darkest time, the time of despair, disillusionment, envious attacks; the time when Eros and Superego are at daggers drawn, and there seems no way forward...nigredo, the blackening'.
[From Wikipedia, the free encyclopedia]
She had it from birth and she always felt it. She was id-ridden and the ego and super ego could do nothing about it. She was a mass of instinctive drives and impulses that needed immediate satisfaction or else bad things would happen and she had no way of stopping it.
We here at id-iom though know exactly how to deal with an out of control id, in fact it's how we spend most of our days - battling the id in front of a canvas, wall or computer screen. Once we'd convinced her all she needed was our patented transcendental meditation course (only £5999!) she was good to go. Now she's a harmonious and productive member of society. And you can be too. Just drop us a line...
It is A4 in size and made using the magic of acrylic and paint pens.
Cheers
id-iom
Freud believed the psyche consists of three parts. The id strives to express our primitive impulses. The superego upholds the rules and morals of society. The ego tries to mediate between the two.
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“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
(Alda Merini)
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click to activate the icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream;
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
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Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries. This year, on the occasion of Good Friday I went to the pretty town of Licodia Eubea (in the province of Catania), I'll start by saying that in this procession a unique character comes to life in statue form that cannot be found anywhere else place in Sicily, it is called "Ciurciddu" (translated "Circello"), he pulls Christ with a rope tied around his neck while he carries the Cross, this bad character has a profound symbolic-allegorical meaning, he represents "the Evil that exists in the world, the refusal towards the Truth announced by Christ", causing him suffering by pulling him with the rope tied around his neck. The boys and men "carriers of the floats" gather together, preparing for the moment when, once the procession has begun, the "'a Giunta" will take place around 10:00 a.m., or rather the very painful "encounter" between Christ ( who carries the Cross, linked to Ciurciddu) and His Mother of Sorrows (with her heart pierced by a sword, an iconic image of Spanish origin), during the meeting "the bow or greeting takes place" between the two floats, it is the Greeting that Mother and Son do in one of the most characteristic moments of this procession. While the two vares are brought to an ancient church, another event takes place which strongly characterizes this tradition, the "auction of the Cross" takes place, the ability to carry the Cross, weighing 70 kg, on one's shoulder, up to Churc of Calvary (a long uphill journey to reach the upper part of the town), is put up for auction, the highest bidder wins this possibility, after which an extraordinary event occurs: the devotee who wins the auction is embraced by numerous villagers, with great transport and affection, this is because those who participate in the auction certainly do so out of devotion but also possibly because they have had someone in their family with more or less serious health problems, and this is why people hug them and encourage them by showing their closeness . In the afternoon the procession resumes, now the Christ is dead, he is in the vara with the Urn, and is called "'u Signuri' a cascia" (by which term means "the Lord in the coffin"), the two vare (the dead Christ and His Mother of Sorrows) are carried in procession up to the Church of Calvary, where the heavy and ancient Cross carried on the shoulder by the devotee was hoisted; here, even if Christ is dead, the Crucifixion takes place , the mystical moment is accompanied by ancient songs-lamentations by the singers of the SS association. Crucifix; subsequently Christ is placed from the Cross in the urn, and descends back into the center of the town, where in the church of the Capuchin Fathers the devout people "make peace with the Lord", an act of reconciliation and request for forgiveness before the figure of Christ Died. Subsequently, late in the evening, Christ and his Mother are led into the Mother Church.
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Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, in occasione del Venerdì Santo mi sono recato nel grazioso paese di Licodia Eubea (in provincia di Catania), inizio col dire che in questa processione prende vita, in forma statuaria, un personaggio unico che non si trova in nessun’altro luogo della Sicilia, si chiama “Ciurciddu” (tradotto “Circello”), egli tira con una corda legata al collo il Cristo mentre porta la Croce, questo tristo personaggio ha un profondo significato simbolico-allegorico, egli rappresenta “il Male che c’è nel mondo, il rifuto verso al Verità annunciata dal Cristo”, creandogli sofferenza tirandolo con la corda legata al collo. I ragazzi e gli uomini “portatori delle vare” si riuniscono tra loro, preparandosi al momento in cui, iniziata la processione, si realizzerà attorno alle ore 10:00 “ ‘a Giunta”, ovvero “l’incontro” dolorosissimo tra il Cristo (che porta la Croce, legato a Ciurciddu) e Sua Madre l’Addolorata (col cuore trafitto da una spada, immagine iconica di origine spagnola), durante l’incontro “avviene l’inchino o saluto” tra le due vare, è il Saluto che Madre e Figlio si fanno in uno dei momenti più caratteristici di questa processione. Mentre le due vare vengono portate in una antica chiesa, avviene un altro evento che caratterizza fortemente questa tradizione, ha luogo “l’asta della Croce”, il poter portare in spalla la Croce, del peso di 70 kg, fino alla Chiesa del Calvario (un lungo percorso in salita a raggiungere la parte alta del paese), viene messo all’asta, il maggiore offerente si aggiudica questa possibilità, dopodiché avviene un fatto straordinario: il devoto che si è aggiudicato l’asta viene abbracciato da numerosissimi paesani, con grande trasporto ed affetto, questo perché chi partecipa all’asta lo fa certamente per devozione ma anche possibilmente perché in famiglia ha avuto qualcuno con problemi più o meno gravi di salute, ed è per questo che le persone lo abbracciano e lo incoraggiano mostrandogli la loro vicinanza. Nel pomeriggio riprende la processione, adesso il Cristo è morto, si trova nella vara con l’Urna, ed è chiamato “ ‘ u Signuri ‘ a cascia” (col quale termine si intende “il Signore nella cassa da morto”), le due vare (il Cristo morto e Sua Madre l’Addolorata) vengono portate in processione fin sopra la Chiesa del Calvario, dove la pesante ed antica Croce portata in spalla dal devoto è stata issata, qui, anche se il Cristo è morto, avviene la Crocifissione, il mistico momento è accompagnato da antichi canti-lamentazioni ad opera dei cantori dell’associazione SS. Crocifisso; successivamente il Cristo viene deposto dalla Croce nell’urna, e ridiscende nel centro del paese, ove nella chiesa dei Padri Cappuccini il popolo dei devoti “ fa ‘ a Paci co’ Signuri”, atto di riconciliazione e richiesta di perdono innanzi la figura del Cristo Morto. Successivamente, in tarda serata, il Cristo e Sua Madre vengono condotti nella Chiesa Madre.
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我2011年的研究所畢業專題《"我"是誰?》，
超現實風格的系列創作。
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創作理念
吵雜的世界裡，我們戴上面具選擇沉默；
潛行於沉默面具下，我與自己的對話嘈嘈雜雜。
我們 期望 探索 追尋 掙扎 或試圖穿越，
試圖去尋覓所謂的〝自我〞；
卻發現——翻遍了身體裡或外，
其實找不到一個獨立存在的實體，足以被稱為自我。
面具之下——〝我〞是誰？
只是一個虛幻的謬誤執著；實際上不存在的空白符號...
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本創作由Sigmund Freud的人格理論：原我(id)、自我(ego)、超我(superego)為發想起點。並且以超現實攝影手法做為影像語言的發聲基礎，經蒙太奇做選擇、擷取及重組，顛覆原有物象組合之既定思維模式。
期能藉此影像內容的組合，進行內在自我的對話，深掘創作者對外在世界的真實感受、及內在精神的反映狀態，並探討存在母題、及個體意識和群體間的網絡互動關係。在這種不斷自我整理及辯證的騷亂過程中，我試圖從中釐清自我、存在的樣態，映照出內在深層的生命境況。
影像裡「面具」的使用，可視為一種身分或狀態的象徵；「鏡子」及「水面」的反映意象，是明喻進入潛意識層面、或作者檢視自身的表現手法；而「門與窗」及「階梯」的圖像運用，是象徵過渡的符號，具有連接現實及非現實世界的暗示，也意味著向另一種狀態做轉換。
「人體」則是創作者自身的投射，獨自形態不安地飄移、揮舞著肢體，或掙扎角力、或遠眺尋覓、或逃脫，象徵創作者浮沉在意識／潛意識的幽微細語裡，試圖掙奮著尋找這則生命寓言的答案。
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Insights of 《Who am "I" ?》:
In this noisy world, we put on masks and choose silence;
Under the mask of silence, the dialogue between I and self seems harsh.
We expect, explore, pursue, struggle and even transcend to find so-called “self”
However, we find —— after having searched inside and outside the body, there is no independent existing entity that can be called as “self”.
Under the mask, who am “I”?
It is only an imaginary fallacious persistence ; it is only an empty symbol that does not actually exist.
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My works were inspired by Sigmund Freud's personality theory-- id, ego and superego. Besides, I used surrealistic photographic skills as the basis of image language and employed Montage method to select, capture and reconstruct for overthrowing traditional thinking mode of combination of objects in most of cases.
I look forward to conducting internal self-dialogue to dig out my true feelings to outside world, to reflect inside psychological status and to discuss the issue of existence, individual consciousness and interactive network relationships between groups. In this chaotic process of continuous self-organizing and -reflecting, I tried to clarify the shapes of self and existence, reflecting the state of internal life.
In the images, the use of “mask” could be regarded as symbols of identity and status. The reflective images of “Mirror” and “Water Surface” are expressions of entering sub-consciousness and self-examination. The images of “Door and Window” and “Stairs” could be referred to symbols of transition, a hint connecting real and unreal world, meaning transiting to another state.
“Human Body” is the projection of myself, such as lonely unsettling moving, swinging limbs, struggling, looking into far distance or escaping. All of these movements represent that I am floating up and down in consciousness and sub-consciousness, and struggling to find out the answer of life story.
Here's something for you COULROPHOBIACS and Clown Lovers ... #5 in my series of paintings, "DEATH and the (.......)"
This one is 14" wide, 18" high. Acrylic on wood panel.
Have you ever dreamed of water? Have you ever wondered what your dreams meant?
Sigmund Freud had an explination.
-Freud categorizes aspects of the mind into three parts:
Id - centered around primal impulses, pleasures, desires, unchecked urges and wish fulfillment.
Ego - concerned with the conscious, the rational, the moral and the self-aware aspect of the mind.
Superego - the censor for the id, which is also responsible for enforcing the moral codes of the ego.
When you are awake, the impulses and desires of the id are suppressed by the superego. Through dreams, you are able to get a glimpse into your unconscious or the id. Because your guards are down during the dream state, your unconscious has the opportunity to act out and express the hidden desires of the id. However, the desires of the id can, at times, be so disturbing and even psychologically harmful that a "censor" comes into play and translates the id's disturbing content into a more acceptable symbolic form. This helps to preserve sleep and prevent you from waking up shocked at the images. As a result, confusing and cryptic dream images occur.
Maybe thats why we sometimes get 'blackouts' to prevent our mind from being harmed!
According to Freud, the reason you struggle to remember your dreams, is because the superego is at work. It is doing its job by protecting the conscious mind from the disturbing images and desires conjured by the unconscious.Dreams always have a manifest and latent content. The manifest content is what the dream seems to be saying. It is often bizarre and nonsensical. The latent content is what the dream is really trying to say. Dreams give us a look into our unconscious. Freud believes that we can chip through the dream's manifest content to reveal the underlying significance and its latent by utilizing the technique of "free association". Using this technique, you start with one dream symbol and then follow with what automatically comes to your mind first. You continue in this manner and see where it leads.
Interesting guy Freud,eh?
gizmodo.com/115165/starcks-ak47
moralism/ethics and jgb
In other words, the breakdown of the formalized social order, and its replacement with one based on more ruthless, informal, spontaneously generated rules, can liberate in a certain sense, in that it permits what was previously impermissible. In Freudian terms, the id escapes the power of the superego; what results both repels and attracts. This lesson Ballard never forgot.
Ballard arrived in England during the austere postwar years, the austerity lengthened by government policy that saw in it an opportunity for ideologically inspired social engineering. (Even now, one occasionally senses nostalgia in medical journals for the era of rationing, which imposed a scientifically approved diet on the population.) Ballard began medical school, but dropped out after two years to become a writer. He never entirely lost his interest in medicine, however, and it is worth noting that doctors are important figures in his novels, the first of which came out in 1962.
All of Ballard’s novels have a Robinson Crusoe theme: What happens to man when the props of civilization are removed from him, as they so easily are, by external circumstances or by the operation of his secret desires or by both in concert? Ballard’s past gave him an awareness of the fragility of things, even when they appear most solid; and in the introduction to his collected short stories, he tells us that he is “interested in the real future that I could see approaching.” His method: extrapolate something—a trend, a feeling of dissatisfaction—that he detects in the present; magnify it; and then examine its consequences. He is a recorder of what he calls “the visionary present,” a sociological Swift who claims (half-mistakenly, I think) that he does not write with a moral purpose but instead serves as “a scout who is sent on ahead to see if the water is drinkable or not.”
In Ballard’s earlier novels, the decomposition of society results largely from natural processes. For example, in his debut novel, The Drowned World, the earth has undergone an extremely rapid warming. (Ballard has an uncanny ability to anticipate future anxieties.)
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It is significant that Maitland is an architect, for it is the architects, with their modernist dreams of making the world anew according to implacably abstract principles, who have created the wasteland in the first place. Ballard captures the socially isolating nature of modern architecture—and the modern way of life associated with it—with great symbolic force. The taxi driver, encased in his cage of pressed steel, can see in Maitland only a lunatic with whom he shares no humanity. The other drivers have lost their ability to choose: once on the road, they must inexorably move forward. They do not control the situation; the situation controls them. What should liberate—the car, with its theoretical ability to take you anywhere you want to go, whenever you want to go—becomes dehumanizing.
In the same year, Ballard published his most controversial book, Crash, later made into an equally disturbing film by David Cronenberg. The book is a kind of visionary reductio ad absurdum of what Ballard sees as the lack of meaning in modern material abundance, in which erotic and violent sensationalism replace transcendent purpose: the book’s characters speed to the sites of auto accidents to seek sexual congress with the dying bodies and torn metal. Ballard’s method is Swift’s, though with a less general target. To object that Ballard exaggerates the existential predicament of the modern middle classes is to miss the point, just as to object that Swift exaggerates man’s absurdity, pretensions, and nastiness is to miss the point.
In his next book, High-Rise, published in 1975, Ballard sets a small civil war in a luxurious 40-story apartment building, where “the regime of trivial disputes and irritations . . . provided [the] only corporate life” of the 2,000 inhabitants. Robert Laing is a doctor who is divorced, like all of Ballard’s protagonists.
“This over-priced cell, slotted almost at random into the cliff face of the apartment building, he had bought after his divorce specifically for its peace, quiet and anonymity,” Ballard writes. It seems to be part of the modern condition that people find difficulty in living together, preferring an isolation in which human contact becomes superficial, fleeting, and primarily instrumental to immediate needs or desires.
Where people have few affective ties but nonetheless live together in close proximity, the potential for conflict is great. Though all the residents are well-heeled, a version of class war breaks out in the high-rise, pitting the residents of the upper floors, who have paid the most for their apartments, against those of the lower floors. Boredom and a lack of common purpose provoke aggression, and self-destruction follows. Prosperity is not enough.
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If anything, Ballard’s vision has darkened. Twenty years after High-Rise, prosperity had increased enormously, and Ballard published Cocaine Nights, an attack on the very idea of the good life engendered by British consumer society. The novel is set in imaginary rich expatriate enclaves on the Spanish Mediterranean coast, towns “without either centre or suburbs, that seem to be little more than dispersal ground for golf courses and swimming pools.” As one character says, “It’s Europe’s future. Everywhere will be like this soon.”
The utter vacuity of the abundant life that the inhabitants have worked to achieve, enabling them to retire before 50, is reflected in the enclaves’ architecture and social atmosphere. “I looked down on an endless terrain of picture windows, patios and miniature pools,” relates the protagonist, a travel writer:
Together they had a curiously calming effect, as if these residential compounds were a series of psychological pens that soothed and domesticated. . . . Nothing could ever happen in this affectless realm, where entropic drift calmed the surfaces of a thousand swimming pools.
Everywhere satellite dishes cupped the sky like begging bowls. The residents had retreated to their shady lounges, their bunkers with a view, needing only that part of the external world that was distilled from the sky by their satellite dishes.
The residents are refugees from a disordered world: “There’s excellent security and not a trace of graffiti anywhere—most people’s idea of paradise today.” Freed from economic anxiety, they are also “refugees from time”: in fact, they have “travelled to the far side of boredom” and are now “desperate for new vices.”
A young tennis coach, Crawford, responsible for arranging the social life of the enclaves, hits on the idea of crime as the solution to the prevailing boredom. Unknowingly, he recapitulates sociologist Emil Durkheim’s view that criminals fulfill an important social function by providing the rest of the population with a cause for solidarity: for one can exercise solidarity only against something and somebody else. “How do you energize people, give them some sense of community?” Crawford asks. Politics is boring, religion too demanding. “Only one thing is left which can rouse people, threaten them directly and force them to act together. . . . Crime and transgressive behaviour. [They] provoke us and tap our need for strong emotion, quicken the nervous system and jump the synapses deadened by leisure and inaction.” His conclusion: “A certain level of crime is part of the necessary roughage of life. Total security is a disease of deprivation.”
By arranging for crimes to be committed at random, including a deliberate fire that kills five, Crawford brings the enclaves back to life, including cultural life. The residents start to play music and participate in theater productions. Instead of living in solipsistic isolation, they now meet regularly. Ballard is not suggesting that the immolation of people is a worthwhile price if only people take to the violin and footlights as a result. He is suggesting that, absent a transcendent purpose, material affluence is not sufficient—and may lead to boredom, perversity, and self-destruction.
In his two most recent novels, Millennium People and Kingdom Come, Ballard treats England as a country gripped by a consumerist fever, half-aware that something more is necessary to lead a bearable human life, and thus vulnerable to an inchoate revolutionism whose inspiration is part fascist, part socialist. The books’ characters are, as usual in Ballard, educated and middle class; no member of the underclass ever appears in his pages. This is not accidental. It is the educated class that is essential to running the country and that sets its moral tone; but “sheltered by benevolent shopping malls,” Ballard writes in Kingdom Come, it “waits patiently for the nightmares that will wake [it] into a more passionate world.” Believing in nothing, sated materially, it is capable of anything to escape boredom.
This represents an important insight. When I briefly served as a kind of vulgarity correspondent for a British newspaper—it sent me anywhere the British gathered to behave badly—I discovered to my surprise that the middle classes behaved in crowds with the same menacing disinhibition as their supposed social and educational inferiors. They swore and screamed abuse and made fascistic gestures and urinated in the street with the same abandon that they attributed to the proletarians. It was Ballard who first spotted that the bourgeoisie wanted to proletarianize itself without losing its economic privileges or political power.
In Millennium People, the residents of an affluent housing project called Chelsea Marina “had set about dismantling their middle-class world. They lit bonfires of books and paintings, educational toys and videos. . . . They had quietly discarded their world as if putting out their rubbish for collection. All over England an entire professional caste was rejecting everything it had worked so hard to secure.”
This strikes me as a suggestive metaphor for much that has happened over the last four decades, not only in England (though especially here) but also throughout parts of Western society. We have become bored with what we have inherited, to which, for lack of talent, we have contributed so humiliatingly little. Ballard understands why educated people, haunted by the pointlessness of their lives, feel the need to protest, and he satirizes it in Millennium People. The book’s protagonist, a psychologist, infiltrates the growing middle-class revolutionary movement and attends a protest against a cat show in a London exhibition hall with Angela, a revolutionary:
Angela stared across the road with narrowed eyes and all a suburbanite’s capacity for moral outrage. Walking around the exhibition two hours earlier, I was impressed by her unswerving commitment to the welfare of these luxurious pets. The protest rallies I had recently attended against globalisation, nuclear power and the World Bank were violent but well thought out. By contrast, this demonstration seemed endearingly Quixotic in its detachment from reality. I tried to point this out to Angela as we strolled along the line of cages.
“Angela, they look so happy. . . . They’re wonderfully cared for. We’re trying to rescue them from heaven.”
Angela never varied her step. “How do you know?”
“Just watch them.” We stopped in front of a row of Abyssinians so deeply immersed in the luxury of being themselves that they barely noticed the admiring crowds. “They’re not exactly unhappy. They’d be prowling around, trying to get out of the cages.”
“They’re drugged.” Angela’s brows knotted. “No living creature should be caged. This isn’t a cat show, it’s a concentration camp.”
“Still, they are rather gorgeous.”
“They’re bred for death, not life. The rest of the litter are drowned at birth. It’s a vicious eugenic experiment, the sort of thing Dr. Mengele got up to.”
The press recently ran obituaries of Peter Cadogan, whom one paper called a “professional protester.” Another wrote that Cadogan “spent fifty years on a long quest of resistance to global injustices.” He appeared inseparable from a megaphone, and no man would have been more disappointed to wake one day to a world denuded of injustice. Apparently, someone read the protest poems of William Blake to him on his deathbed, and these roused him temporarily from a coma. Protest was the meaning of his life. His dying words evoked Blake: “Live differently.” Not better, but differently.
This mind-set can result in the violence from which, as Ballard discovered early in life, we are always but a hairbreadth away, however solidly founded our comfort may seem. Civilization’s fragility does not make it unreal or valueless—quite the reverse. And while I suspect that Ballard would dislike seeing conservative implications drawn from his work, they are most certainly there.
Theodore Dalrymple, a physician, is a contributing editor of City Journal and the Dietrich Weismann Fellow at the Manhattan Institute.
dalrymple - city mag: a moralist reading ballard
now compare to waxman: a doctor friend reading ballard:
(the reality - the books - the writer)
(our bleak society - literary representations of that - the man himself completely unscathed by our bleak society, while thoroughly engaged with it..?)
He was a “Jimmy”, a surprisingly sweet name for a man of such seeming austerity. Although this austerity seemed to be part of the public persona, this view had no origin in fact. He was a man of warmth and love, and a man who himself inspired great love. I was a witness to the affection that people had for him and the tenderness that came to him from his partner Claire and his children.
Perhaps many will not be able to credit that a man who imagined gangs of bored people indulging in random violence (Super Cannes) or protagonists having sex in smashed-up cars (Crash) could be described as a gentle man who inspired great affection. But that is to focus too much on his dystopian writings rather than taking into account his polymathic range - a range that encompassed everything from genre fiction to his most traditional novel, Empire of the Sun.
The occasional brutality of his work was not a reflection of a dark personality. They were instead the fruit of a man who lived the life of the mind to the full, who had a knack of looking at the world in a different way and asking “what if?”. What if, as he imagined in Millennium People, the middle-classes rose up in a tax rebellion?
Though Jimmy had an original mind he was utterly conventional on the surface. He was like any man of his time and upper-middle class upbringing, right down to his tweed jacket and reserved, polite manner.
He was also generous, a great supporter of all who came into his life.
....
baLLArdian.com
‘Content in their little prisons’: J.G. Ballard on ‘The Towers’
Author: Dan OHara • Nov 21st, 2008 •
Category: France, Lead Story, architecture, archival, crime, technology, urban decay
L’ile de béton (Concrete Island), French edition, Calman-Lévy (1974). Thanks to Herve for the scan.
--------------------------------------------------------------------------------
Interview by Philippe R. Hupp.
Translation by Dan O’Hara.
--------------------------------------------------------------------------------
Ballard’s novels have always been translated into French with alacrity. His 1974 novel, Concrete Island, was already in translation in time for review in the January 1975 edition of the major Paris literary organ Magazine Littéraire, and Antoine Griset’s review was both penetrating and positive. Griset immediately connected the predicament of Ballard’s protagonist, stranded on an urban desert island between motorway intersections, with the extremes of social inequality within our society.
‘The image or the idea of a man dying of hunger only a step away from a haven of abundance is tragically familiar’, Griset writes, noting how absurd it is that such distress has become a banal commonplace. Whilst admiring the ‘immense talent’ of Ballard in transforming a vague, banal terrain into a hallucinatory hell — a feat also achieved in Crash — Griset observes that although Concrete Island may be a continuation of the earlier novel, this time the automobile is a mere symbolic pretext for an examination of the flip-side of our ordered, automated, aseptic lifestyle.
Griset sees the real focus of Concrete Island as being on the flotsam of urban Man Fridays (or should that be ‘Men Friday’?) living in the interstices of modern cities: the invisible masses we observe daily from behind the safety of the windscreen or the office window. In the novel Maitland, an affluent architect who crosses this invisible barrier, decides to remain on the concrete island, having triumphed over its obstinate vagrants. Yet Griset suggests that, if the Maitland who first arrived on the island dies and is transformed into a new, stronger version of himself, he also remains afraid to recognize his own true nature. In a brilliant insight into Ballard’s metafictional method, Griset implies that this transformation of the protagonist is intended to provoke a similar transformation in the reader. Concrete Island is less concerned with awakening a new moral knowledge than with demonstrating the ways in which the mirror-world of own native brutality is just on the other side of the windscreen.
The following brief interview was printed alongside Griset’s review. Mostly concerned with the novel he was then in the early stages of writing, High-Rise, it does however contain an intriguing reference to Ballard conducting research on the relation between criminal behaviour and the urban environment. Whatever the sources of this research might have been, it seems that it started a line of enquiry which became a central topos of his writing, leading from Concrete Island through High Rise to Running Wild and the loose tetralogy bookended by Cocaine Nights and Kingdom Come.
Dan O’Hara
--------------------------------------------------------------------------------
PHILIPPE R. HUPP: You’re in the process of writing a new novel called The Towers…
JGB: In fact I still haven’t found a title. It’s a book about what in England and the USA are called ‘high-rises’, these residential towers which can have forty or fifty floors or more. I saw a film about Poland last week, in which one complex of apartments had twenty floors and was a kilometre in length! I’ve been interested for several years now in new lifestyles which permit modern technology; skyscrapers have always attracted me. The life led there seems to me very abstract, and that’s an aspect of setting with which I’m concerned when I write — the technological landscape.
Have you read The World Inside by Robert Silverberg? It’s a novel in which people live in groups of 800 thousand in vertical cities. And Silverberg, instead of simply planting the people of today in a futuristic setting, is concerned with showing how their mentality and their social life would be affected.
I haven’t read that book, but what interests me is the present. I don’t want to extrapolate too far – there’s the risk of becoming detached from reality. Although I did write a story a few years ago, ‘Build up’, in which one city occupied the entire universe. It’s a quite fascinating subject.
You’ve already examined housing schemes?
I did research before sitting down to write. For example, in cities, the degree of criminality is affected by liberty of movement; it’s higher in culs-de-sac. And high-rises are culs-de-sac: two thousand people jammed together in the air…
Entirely isolated.
Cut off from the rest of the world. In this kind of situation, all sorts can happen. Above all I’d like to examine the psychological modifications which occur without the knowledge of the inhabitants themselves, to see to what degree the mind of someone who drives a car or lives in a concrete high-rise has been altered. In the course of my investigations, I observed that there now exists a new race of people who are content in their little prisons, who tolerate a very high level of noise, but for whom the apartment is nothing more than a base allowing them to pass the night in comfort, as they’re absent during the day.
Will this new novel be as symbolic as Crash and Concrete Island?
I think it will be in the same vein, although this time I’m no longer concentrating on one single character.
And after that, will you further continue your series on the ‘technological landscape’?
No. I don’t have an idea for a novel, but I’d very much like to write several stories that I haven’t had the time to write these last few years. And it’s been a long time since I’ve written anything in the way of imaginative narratives, romances…
I.G.H. (High-Rise), French edition, Calmann-Levy, Dimensions SF (1976). Thanks to Herve for the scan.
--------------------------------------------------------------------------------
Originally published in French as ‘Entretien avec J. G. Ballard’, Magazine Littéraire 96 (January 1975), 54.
--------------------------------------------------------------------------------
Author: Dan OHara
Find all posts by Dan OHara
Older: « 'Strangest Living Atrocities': Guy Peellaert, 1934-2008
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2 Responses »
Rick McGrath on November 24th, 2008 at 1:00 am:
Great one, Dan… thanks!
Clearing the tabs on November 27th, 2008 at 8:16 pm:
[...] Ballardian » ‘Content in their little prisons’: J.G. Ballard on ‘The Towers’ "For example, in cities, the degree of criminality is affected by liberty of movement; it’s higher in culs-de-sac. And high-rises are culs-de-sac: two thousand people jammed together in the air…" (tags: Ballardian Ballard architecture highrise interview urbanism crime) [...]
12 x 16" Acrylic on canvas - 8/2007
Dedicated to all you lizard hunters and huntresses.
BTW; The Original is being sold on EBAY (item# 160151871410), ends on Sep-06-07 18:34:34 PDT
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Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
POSTER - LOCANDINA -
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www.900letterario.it/wp-content/uploads/2014/06/fabrizio-...
img.ubiklibri.it/images/9788896212042_0_900_0_0.jpg
www.musiculturaonline.it/p/wp-content/uploads/2021/02/b-M...
Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
POSTER - LOCANDINA -
www.chiesasarda.it/wp-content/uploads/2020/11/de-andre_la...
www.900letterario.it/wp-content/uploads/2014/06/fabrizio-...
img.ubiklibri.it/images/9788896212042_0_900_0_0.jpg
www.musiculturaonline.it/p/wp-content/uploads/2021/02/b-M...
Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
A miniature portrait, (he sat for me) ;)
Acrylic on 184 LB paper
IMAGE SIZE: 3.5" x 5" ~ 8.9 cm. x12.7 cm.
POSTER - LOCANDINA -
www.chiesasarda.it/wp-content/uploads/2020/11/de-andre_la...
www.900letterario.it/wp-content/uploads/2014/06/fabrizio-...
img.ubiklibri.it/images/9788896212042_0_900_0_0.jpg
www.musiculturaonline.it/p/wp-content/uploads/2021/02/b-M...
Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
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Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
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This year I asked myself, like so many Sicilian and non-Sicilian photographers, where to go to take pictures for Good Friday, to discover one of the many popular traditions scattered throughout Sicily, in fact Easter in Sicily is a cathartic moment for those in search of traditional popular events, to be able to tell with words and above all (for those like me) with photographs, a research that may appear not without contradictions, for example for that great Sicilian thinker who was Leonardo Sciascia, for he Sicily cannot be called Christian, which he defined the Sicilian festivals, at best it is only in appearance, in those properly pagan explosions, tolerated by the Church; Sciascia deals with the topic as an introductory essay in the book "Religious feasts in Sicily" (a volume that is still found on flea markets at ever higher prices), illustrated with photographs of a young and still unknown Ferdinando Scianna (in the first edition they made a mistake also his name, Fernando Scianna can be read on the cover), a book that did not fail to raise some controversy precisely because of the introductory note of the Sicilian thinker, appearing in open controversy with the sacredness of that popular devotion (so much so that the book was the subject of a criticized by the newspaper of the Holy See, The Roman Observer), Sciascia writes “What is a religious feast in Sicily? It would be easy to answer that it's anything but a religious holiday. It is, above all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Because it is only in celebration that the Sicilian emerges from his condition as a lonely man, which is after all the condition of his vigilant and painful superego, to find himself part of a class, a class, a city ”. Going back over the thought of Gesualdo Bufalino, Sicilian writer and poet, we find interesting indications on the meaning that the Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, before sorrowful and then exultant, for a Mystery which is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as metamorphic is the very nature of the ritual in which, as in a story from the “Opera dei Pupi” (Puppets work), the fight of Good against Evil is fought. The Deception, the Pain and the Triumph, the Passion, the Death and the Resurrection of Christ are present”.
In short, Easter in Sicily is a recurrence deeply felt throughout the island since ancient times, it has always had the moving participation of the people as its fulcrum, with representations and processions that have become rites and traditions that unequivocally characterize many Sicilian towns, which recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have in themselves contents and symbols often coming from the Spanish domination, which in Sicily between the 16th and 17th centuries.
Returning to my question, expressed at the beginning, I had several suggestions from friends and acquaintances, among these a nurse friend of mine, originally from Leonforte, Vincenzo, managed to tickle my interest in a particular way, hence the photographic story that I present, made this year, is that of the Good Friday procession of Leonforte.
The procession begins in the late morning, which proceeds from the Oratory to the Mother Church, through the Piazzale Matrice, during the short journey the Stations of the Cross are meditated on; the procession that advances towards the Cathedral (which will represent Golgotha, because it is there that the Crucifixion of Christ will take place) is started by a large Cross, behind it proceed two long lines of sisters and brothers, there are those who carry cushions with nails, the crown of thorns, and the sheet of the deposition with a "Red Rose" on it; then we find Christ with an uncovered face supported by five brothers, followed by the Virgin of Sorrows, carried on the shoulders of the confraternity of the same name. At noon, inside the Mother Church, once in front of the Cross, the statue with jointed arms is "crucified". When dusk comes everything is ready for the procession, which starts from the Mother Church with the rite of the deposition of Christ down from the Cross, which is taken care of by the priests; the procession winds along an estimated route of just over 7 km, involving the 13 churches of Leonforte (thirteen as there are stations of the “Way of the Cross”), a procession called "'U Mulimentu", a term that indicates the sepulcher which it guarded for three days the body of Christ before his Resurrection (The procession of the “'U Mulimentu” can be dated around 1650). This itinerary also includes the lighting of a huge bonfire placed in the square in front of the " Great Fountain of Leonforte" (built on the remains of an ancient Arab fountain), from whose 24 spouts water does not come out only on Good Friday, as a sign of mourning the death of Christ.
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Quest’anno mi ponevo la domanda, come tanti fotografi, siciliani e non, dove recarmi a realizzare fotografie per il Venerdì Santo, alla scoperta di una delle tantissime tradizioni popolari sparse in tutta la Sicilia, la Pasqua infatti in Sicilia, è un momento catartico per chi è alla ricerca di eventi popolari tradizionali, da poter così raccontare con parole e soprattutto (per chi come me) con fotografie, una ricerca che può apparire non priva di contraddizioni, ad esempio per quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana, che definiva le feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia” (volume che si trova ancore sui mercatini dell’usato a prezzi sempre più alti), illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna (nella prima edizione sbagliarono anche il suo nome, sulla copertina si legge Fernando Scianna), libro che non mancò di sollevare qualche polemica proprio per la nota introduttiva del pensatore Siciliano, apparendo in aperta polemica con la sacralità di quella devozione popolare (tanto che il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive “Che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Andando a ripercorrere il pensiero di Gesualdo Bufalino, scrittore e poeta Siciliano, si trovano indicazioni interessanti sul senso che i Siciliano danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Ritornando alla mia domanda, espressa all’inizio, ho avuto diversi suggerimenti da parte di amici e conoscenti, tra queste un mio amico infermiere, originario di Leonforte, Vincenzo, è riuscito a solleticare il mio interesse in particolar modo, da qui il racconto fotografico che presento, realizzato quest’anno, è quello della processione del Venerdì Santo di Leonforte.
La processione inizia in tarda mattinata, che procede dall’Oratorio fino alla Chiesa Madre,attraverso il piazzale Matrice, durante il breve tragitto vengono meditate le stazioni della Via Crucis; ad inziare la processione che avanza verso il Duomo (che rappresenterà il Golgota, perché è li dentro che avverrà la Crocifissione del Cristo) è una grande Croce, dietro procedono due lunghe file di consorelle e confrati, ci sono coloro che portano i cuscini con i chiodi, la corona di spine, ed il lenzuolo della deposizione con sopra una “Rosa Rossa”; poi troviamo il Cristo a volto scoperto sorretto da cinque confrati, segue la Vergine Addolorata, portata in spalla dall’omonima confraternita. A mezzogiorno, dentro la Chiesa Madre, giunti dinnanzi alla Croce, la statua con le braccia snodabili viene “crocifissa”. Quando sopraggiunge l’imbrunire tutto è pronto per la processione, che inizia dalla Chiesa Madre col rito della deposizione del Cristo giù dalla Croce, della quale se ne occupano i sacerdoti; la processione si snoda lungo un percorso stimato in poco più di 7 Km, interessando le 13 chiese di Leonforte (tredici quante sono le stazioni della Via Crucis), processione chiamata “’U Mulimentu”, termine che indica il sepolcro che custodì per tre giorni il corpo del Cristo prima della sua Resurrezione (La processione del “’U Mulimentu” è databile intorno al 1650). Questo percorso prevede anche l’accensione di un enorme falò posto sul piazzale antistante la “Gran Fonte di Leonforte” (costruita sui resti di una antica fontana araba), dalle cui 24 cannelle non esce acqua solo il giorno del Venerdì Santo, in segno di lutto per la morte del Cristo.
Lucifer - Pride. In my life the most serious form of it has been spiritual pride. Where the ego starts citing scripture to demonstrate its holiness, superiority to the "unenlightened", etc etc. The ego has usurped the role of the superego, and the superego is effectively absent. There's the appearance of holiness but the soul is absent.
I am part of the group show moral matters at garner narrative gallery of contemporary fine art in Louisville, KY.
“Steele” (an excerpt). Choreographer Alison Cook-Beatty; dancers: Maddie Burnett, Ioanna Ionnides, and Genaro Freire. Premiered on May 30, 2019 at the Hudson Guild Theater, NYC. Seele explores the complexities of the human psyche through an abstract presentation of the id, ego, and superego. The featured dancer is Maddie.
11" x 14" acrylic on wood panel.
This is #1 in a series of simple paintings I will call: "DEATH and ..."
This one being "death and the bottle" One the back I have inscribed the 19th Century Japanese proverb;
"First the man takes a drink,
Then the drink takes a drink,
Then the drink takes the man."
sold
#3 in a series of depressing little paintings; "Death and ..."
I used to smoke. I quit about 10 years ago, but they still might kill me. I recall smoking as a great pleasure of my youth. However, upon deeper contemplation, I recall it was a nasty, dirty addiction that I hated most of the time.
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
POSTER - LOCANDINA -
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Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
POSTER - LOCANDINA -
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Phrases from “The Good News - Frasi da “La Buona Novella” –
In the pity that does not give in to rancor, mother, I learned love.
Nella pietà che non cede al rancore, madre, ho imparato l’amore.
(il testamento di Tito);
I don't want to think of you as the son of God, but as the son of man, my brother too.
Non voglio pensarti figlio di Dio, ma figlio dell’uomo, fratello anche mio.
(Laudate Hominem);
If you had not been the son of God, I would still have you as my son.
Non fossi stato figlio di Dio, t’avrei ancora per figlio mio.
(Tre Madri);
……………………..
Alda Merini:
“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
----------------------------------------------------------
click to activate the small icon of slideshow: the small triangle inscribed in the small rectangle, at the top right, in the photostream (it means the monitor);
or…. Press the “L” button to zoom in the image;
clicca sulla piccola icona per attivare lo slideshow: sulla facciata principale del photostream, in alto a destra c'è un piccolo rettangolo (rappresenta il monitor) con dentro un piccolo triangolo nero;
oppure…. premi il tasto “L” per ingrandire l'immagine;
www.worldphoto.org/sony-world-photography-awards/winners-...
www.fotografidigitali.it/gallery/2726/opere-italiane-segn...
………………………………………………………
Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries
This year, for Good Friday, I was looking for traditions that were "outside the most well-known circuits", in the past I have alternated traditional religious processions known, with lesser-known ones; I considered various possibilities, then I decided to go to a town that is described as being located in a remote and isolated location in the province of Messina, the town is Capizzi. Good Friday in Capizzi takes place in two phases, there is the daytime procession in which three floats are carried on the shoulders, that of the Ecce Homo, that of the Sorrowful Virgin, and that of the Pietà (with the Virgin Mary holding her Dead Son in her arms), then there is the afternoon procession, which continues until late in the evening, in this evening procession the float carrying the Ecce Homo is missing, while two others are added, there is the one with the Urn carrying the Dead Christ (this figure, that of the Dead Christ, in Capizzi, is called "Father of Divine Providence"), and there is the float carrying the "Holy Cross", on it, during the route along the streets of the town, you can see the villagers placing long linen sheets, who often lean out directly from the balconies or windows of their houses to place them over it. The procession is made up of devotees and local personalities, the police and Capizzi's musical band, and two brotherhoods, that of the SS. Sacrament (the brothers are recognizable by a light yellow cloak), and that of the Good Death (whose followers wear a black cloak); the procession advances along the route in absolute silence, silence is Sacred, the bells stop ringing, the procession walks slowly, an exception to the silence comes from the sad, mournful music played by the band and the drumbeats played in mourning; the route includes steep descents, and equally steep (and tiring) climbs. The afternoon-evening procession reaches the locality of "Tre Croci", here the Archpriest, Don Antonio, delivered his panegyric, using profound words, full of Hope, Charity, Love, remembering that Christ always forgives everyone. In the afternoon, in the Mother Church, the celebration of the Passion of Christ takes place; we witness the rite of the Adoration of the Holy Cross, and the veneration of the "Father of Divine Providence", subsequently there is the rite in which the Archpriest sprinkles the body of the Dead Christ with rose petals, and anoints it with perfumed oils (to recall what is written in the Gospel of John (19:38-42), Joseph of Arimathea, a disciple of Jesus, secretly for fear of the Jews, asked Pilate for permission to take the body of Jesus, Pilate agreed, but Nicodemus also joined Joseph, carrying about thirty kilos of a mixture of myrrh and aloe, sprinkling it on the body: they took the body of Jesus, wrapped it in bandages together with the aromas, according to the funeral custom of the Jews). During the rite of the Adoration of the Cross, in the Mother Church (and also in the Tre Croci area), there is a song sung by the young people of the village, who in chorus sing the “song of the improperia”, which would be in sung form the reproaches that Jesus Christ addresses to his people, because they were responsible for His crucifixion: it is therefore a plaintive dialogue between the crucified Christ and his people; this song dates back to the sixth century, having arrived in the West from the Church of Jerusalem.
…………………………………………………
Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, per il Venerdì Santo, ero alla ricerca di tradizioni che fossero “al di fuori dei circuiti più noti”, in passato ho alternato processioni tradizionali religiose note, a quelle meno note; ho preso in considerazione diverse possibilità, poi ho deciso di recarmi in un paese che viene descritto essere situato in una località remota ed isolata della provincia di Messina, il paese è Capizzi. Il Venerdì Santo a Capizzi, si svolge in due fasi, c’è la processione diurna nella quale vengono portate in spalla tre vare, quella dell’Ecce Homo, quella della Vergine Addolorata, e quella della Pietà (con la Vergine Maria che tiene in braccio suo Figlio Morto), poi c’è la processione del pomeriggio, che prosegue fino a sera inoltrata, in questa processione serale manca la vara che reca l’Ecce Homo, mentre se ne aggiungono altre due, c’è quella con l’Urna che reca il Cristo Morto ( questa figura, quella del Cristo Morto, a Capizzi, viene chiamata “Padre della Divina Provvidenza”), e c’è la vara che reca la “Santa Croce”, su di essa, durante il percorso lungo le vie del paese, si assiste al poggiare di lunghe lenzuola di lino da parte dei paesani, che spesso si sporgono direttamente dai balconi o dalle finestre delle loro case per deporle a scavalco su di essa. La processione è formate, oltre che dai devoti e dalle personalità del paese, dalle forze dell’ordine e dalla banda musicale di Capizzi, da due confraternite, quella del SS. Sacramento (i confratelli sono riconoscibili da un mantello giallo chiaro), e quella della Buona Morte (i cui adepti recano un mantello nero); la processione avanza lungo il percorso in assoluto silenzio, il silenzio è Sacro, le campane smettono di suonare, la processione cammina lenta, una eccezione al silenzio proviene dalla musica mesta, triste, suonata dalla banda e dai colpi di tamburo suonati a lutto; il percorso prevede ripide discese, ed altrettanto ripide (e faticose) salite. La processione pomeridiana-serale giunge fino alla località “Tre Croci”, qui l’Arciprete, Don Antonio, ha proferito il suo panegirico, usando parole profonde, colme di Speranza, Carità, Amore, ricordando che Cristo perdona sempre, tutti. Il pomeriggio, in Chiesa Madre, si assiste alla celebrazione della Passione di Cristo; si assiste al rito dell’Adorazione della Santa Croce, ed alla venerazione del “Padre della Divina Provvidenza”, successivamente c’è il rito nel quale l’Arciprete cosparge il corpo del Cristo Morto con petali di rosa, e lo unge con olii profumati (a rievocare quante scritto nel Vangelo di Giovanni (19:38-42), Giuseppe di Arimatea, discepolo di Gesù, in segreto per timore dei Giudei, chiese a Pilato il permesso di prendere il corpo di Gesù, Pilato acconsentì, ma anche Nicodemo, si unì a Giuseppe, portando circa trenta chili di una mistura di mirra e di aloe, cospargendone il corpo: essi presero il corpo di Gesù, lo avvolsero in bende insieme con gli aromi, secondo l'usanza funebre dei Giudei). Durante il rito dell’Adorazione della Croce, in Chiesa Madre (ed anche in località Tre Croci), c’è il canto intonato dai giovani del paese, che in coro cantano il “canto degli improperia”, che sarebbe in forma cantata i rimproveri che Gesù Cristo rivolge al suo popolo, poiché si è reso responsabile della Sua crocifissione: esso è quindi un dialogo lamentoso tra Cristo crocifisso e il suo popolo; questo canto risalirebbero al VI secolo, giunto in occidente proveniente dalla Chiesa di Gerusalemme.
………………………………………….
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
我2011年的研究所畢業專題《"我"是誰?》，
超現實風格的系列創作。
/
創作理念
吵雜的世界裡，我們戴上面具選擇沉默；
潛行於沉默面具下，我與自己的對話嘈嘈雜雜。
我們 期望 探索 追尋 掙扎 或試圖穿越，
試圖去尋覓所謂的〝自我〞；
卻發現——翻遍了身體裡或外，
其實找不到一個獨立存在的實體，足以被稱為自我。
面具之下——〝我〞是誰？
只是一個虛幻的謬誤執著；實際上不存在的空白符號...
/
本創作由Sigmund Freud的人格理論：原我(id)、自我(ego)、超我(superego)為發想起點。並且以超現實攝影手法做為影像語言的發聲基礎，經蒙太奇做選擇、擷取及重組，顛覆原有物象組合之既定思維模式。
期能藉此影像內容的組合，進行內在自我的對話，深掘創作者對外在世界的真實感受、及內在精神的反映狀態，並探討存在母題、及個體意識和群體間的網絡互動關係。在這種不斷自我整理及辯證的騷亂過程中，我試圖從中釐清自我、存在的樣態，映照出內在深層的生命境況。
影像裡「面具」的使用，可視為一種身分或狀態的象徵；「鏡子」及「水面」的反映意象，是明喻進入潛意識層面、或作者檢視自身的表現手法；而「門與窗」及「階梯」的圖像運用，是象徵過渡的符號，具有連接現實及非現實世界的暗示，也意味著向另一種狀態做轉換。
「人體」則是創作者自身的投射，獨自形態不安地飄移、揮舞著肢體，或掙扎角力、或遠眺尋覓、或逃脫，象徵創作者浮沉在意識／潛意識的幽微細語裡，試圖掙奮著尋找這則生命寓言的答案。
/
Insights of 《Who am "I" ?》:
In this noisy world, we put on masks and choose silence;
Under the mask of silence, the dialogue between I and self seems harsh.
We expect, explore, pursue, struggle and even transcend to find so-called “self”
However, we find —— after having searched inside and outside the body, there is no independent existing entity that can be called as “self”.
Under the mask, who am “I”?
It is only an imaginary fallacious persistence ; it is only an empty symbol that does not actually exist.
/
My works were inspired by Sigmund Freud's personality theory-- id, ego and superego. Besides, I used surrealistic photographic skills as the basis of image language and employed Montage method to select, capture and reconstruct for overthrowing traditional thinking mode of combination of objects in most of cases.
I look forward to conducting internal self-dialogue to dig out my true feelings to outside world, to reflect inside psychological status and to discuss the issue of existence, individual consciousness and interactive network relationships between groups. In this chaotic process of continuous self-organizing and -reflecting, I tried to clarify the shapes of self and existence, reflecting the state of internal life.
In the images, the use of “mask” could be regarded as symbols of identity and status. The reflective images of “Mirror” and “Water Surface” are expressions of entering sub-consciousness and self-examination. The images of “Door and Window” and “Stairs” could be referred to symbols of transition, a hint connecting real and unreal world, meaning transiting to another state.
“Human Body” is the projection of myself, such as lonely unsettling moving, swinging limbs, struggling, looking into far distance or escaping. All of these movements represent that I am floating up and down in consciousness and sub-consciousness, and struggling to find out the answer of life story.
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
我2011年的研究所畢業專題《"我"是誰?》，
超現實風格的系列創作。
/
創作理念
吵雜的世界裡，我們戴上面具選擇沉默；
潛行於沉默面具下，我與自己的對話嘈嘈雜雜。
我們 期望 探索 追尋 掙扎 或試圖穿越，
試圖去尋覓所謂的〝自我〞；
卻發現——翻遍了身體裡或外，
其實找不到一個獨立存在的實體，足以被稱為自我。
面具之下——〝我〞是誰？
只是一個虛幻的謬誤執著；實際上不存在的空白符號...
/
本創作由Sigmund Freud的人格理論：原我(id)、自我(ego)、超我(superego)為發想起點。並且以超現實攝影手法做為影像語言的發聲基礎，經蒙太奇做選擇、擷取及重組，顛覆原有物象組合之既定思維模式。
期能藉此影像內容的組合，進行內在自我的對話，深掘創作者對外在世界的真實感受、及內在精神的反映狀態，並探討存在母題、及個體意識和群體間的網絡互動關係。在這種不斷自我整理及辯證的騷亂過程中，我試圖從中釐清自我、存在的樣態，映照出內在深層的生命境況。
影像裡「面具」的使用，可視為一種身分或狀態的象徵；「鏡子」及「水面」的反映意象，是明喻進入潛意識層面、或作者檢視自身的表現手法；而「門與窗」及「階梯」的圖像運用，是象徵過渡的符號，具有連接現實及非現實世界的暗示，也意味著向另一種狀態做轉換。
「人體」則是創作者自身的投射，獨自形態不安地飄移、揮舞著肢體，或掙扎角力、或遠眺尋覓、或逃脫，象徵創作者浮沉在意識／潛意識的幽微細語裡，試圖掙奮著尋找這則生命寓言的答案。
/
Insights of 《Who am "I" ?》:
In this noisy world, we put on masks and choose silence;
Under the mask of silence, the dialogue between I and self seems harsh.
We expect, explore, pursue, struggle and even transcend to find so-called “self”
However, we find —— after having searched inside and outside the body, there is no independent existing entity that can be called as “self”.
Under the mask, who am “I”?
It is only an imaginary fallacious persistence ; it is only an empty symbol that does not actually exist.
/
My works were inspired by Sigmund Freud's personality theory-- id, ego and superego. Besides, I used surrealistic photographic skills as the basis of image language and employed Montage method to select, capture and reconstruct for overthrowing traditional thinking mode of combination of objects in most of cases.
I look forward to conducting internal self-dialogue to dig out my true feelings to outside world, to reflect inside psychological status and to discuss the issue of existence, individual consciousness and interactive network relationships between groups. In this chaotic process of continuous self-organizing and -reflecting, I tried to clarify the shapes of self and existence, reflecting the state of internal life.
In the images, the use of “mask” could be regarded as symbols of identity and status. The reflective images of “Mirror” and “Water Surface” are expressions of entering sub-consciousness and self-examination. The images of “Door and Window” and “Stairs” could be referred to symbols of transition, a hint connecting real and unreal world, meaning transiting to another state.
“Human Body” is the projection of myself, such as lonely unsettling moving, swinging limbs, struggling, looking into far distance or escaping. All of these movements represent that I am floating up and down in consciousness and sub-consciousness, and struggling to find out the answer of life story.
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".
物料: 樹脂膠
material: plastic resin
高達一直是男孩子心目中的英雄典範﹝ego﹞，具備雄性力量的表徵。並列在一起的則是半裸性感的美少女人形，乘載著男性尋求的慰藉、性慾望、戀母情結，以及其他對異性的一切幻想。兩者均是動漫畫及玩具中最受歡迎的角色，滿載玩樂文化符號。被放在一起，本來就只有那回子事。可是，我卻要他們一起祈禱、看書、打坐！算是很有「深度」的行為，那是他們沒有可能做出的動作。當初不想表達什麼，只想製造模稜兩可的氣氛，有人說很詭異。現在回想，這算是我把「玩」和「道」、「慾望」和「神聖」、「膚淺」和「深度」搞的第一次混種。
They are capsule toy figures of the famous characters from Japanese anime and manga: Gundam and almost nuke girl. Gundam is always the superego of hero deeply in hearts of Asian boys. It is the symbol of male power. When "he" is put beside the nude girl figures, who are the ends of men''s sexual desire and Oedipus Complex, it just provokes any sex fantasy. However, I just let them do such things they never will do in this work - preying, reading, and meditation - behaviors with "depth". I was not going to express or tell anything. I just wanted to create an atmosphere of confusion or contradiction. Somebody said it was strange and unusual. This could have been the first time I mix "play" and "tao", "desire" and "divine", "superficial" and "depth".