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• Cogas, janas and the others: mythical and fantastic creatures in Sardinian literature and cinema

  56-76

  Myriam Mereu

  Views:

  271

  Sardinian contemporary literature and films have recently recovered an extensive heritage of folk myths and legends taken from the oral tradition. Legendary figures, such as accabadoras (female figure who was enabled with the task of easing the sufferings of the dying people), and fantasy creatures, such as cogas, surbiles (‘vampire witches’), janas (‘fairies, pixies’), and panas (‘the ghosts of women who died in childbirth’) are being revived by writers and film directors with the purpose to bring their memory back to life and share it with a wide audience of readers and spectators.

  The analysis of imaginary and legendary creatures in Sardinian contemporary literature cannot overlook orality and its central role in shaping popular imagination over the centuries. Writing has replaced orality, whilst mass media and digital media are getting the upper hand over storytelling as a practice of community and family aggregation, meant to mark the long working hours and scare the children, amongst the most common functions of Sardinian oral storytelling. 

  The literary corpus includes fairy tales, novels, tales and legends dealing with the Sardinian oral tradition, whilst on the cinematic side I will examine short films, feature films and documentaries made in Sardinia over the last fifteen years.

• The Last Mother: From Enrico Pau’s L’accabadora (2015) to Valeria Golino’s Miele (2013)

  85-95

  Bernadette Luciano

  Views:

  281

  L'accabadora, is a Sardinian term deriving from the Spanish word 'acabar' which means to finish or complete. It refers to a female figure in Sardinian popular tradition, 'the last mother', an angel of mercy who assists the terminally ill in leaving the world. In this paper I explore variations of this female figure in two contemporary films. Enrico Pau's film L'accabadora set in pre- and World War II Sardinia, revolves around a protagonist (Annetta) who is a direct descendant of this Sardinian tradition. The second film, Valerio Golino's Miele, proposes what might be considered a contemporary variant of the Sardinian folk figure. While the tabu subject of euthanasia certainly forms the backdrop to the films, what is foregrounded is the isolation and alienation of the female protagonists who carry out care-giving roles tied to death. Torn between the conviction that the tasks they perform as “last mothers” console or provide final moments of serenity to the dying and an intangible discomfort with their execution of the task, they remain seemingly haunted by their roles, exhibiting an unease that arises from societal discomfort with administering death and a profession that requires that they direct their care to the dying rather than to the living. The representation of the films’ protagonists, their framing and the construction of the journeys they undertake, turn both films into narratives of self-discovery, motivated by encounters with others and otherness, and visually configured by the physical mobility across transformed geo-political landscapes that is central to the films.

• Gramsci and The South as a Space of Emancipation

  39-55

  Antonio Fontana

  Views:

  185

  The paper will actively engage with the contradictions found in Gramsci in an attempt to tease out the elements of emancipation found in his thought, as well as a sub-culture of opposition against Western notions of rationality. Antonio Gramsci’s analysis of the Italian South and of the Southern Italian peasantry in relation to the formation of a radical politics of emancipation constitutes one of the most salient features of his critique of orthodox Marxism. I argue that for the Italian Marxist theorist, the liberation of the Italian peasantry is not only a project of social, economic and political emancipation. Rather, the peasantry’s emancipation is also seen as a project of cultural liberation, a liberation from the dominant strands of rationalist and positivist Enlightenment thought, which Gramsci saw as encapsulated in Crocean philosophy. For Gramsci, the task of the organic intellectuals is to create an ideational sphere in which the colonized South can potentially articulate and celebrate a culture that has historically been deemed backward and primitive. However, Gramsci’s analyses of the South also contain historicist encrustations, which create a dialectical tension in his theory of politico-cultural emancipation that has never really been solved. I argue that the positivist and progressionist encrustations of Gramsci’s program for the emancipation of the South is an instantiation of a wider, Western, 19th and 20th century intellectual tradition which conflates “progress” as such with emancipation, a tradition that goes beyond the Italian and European context, and that is even paralleled by the model for black emancipation in the American South put forth by a figure as seemingly divergent as, say, W.E. B. Du Bois in the The Souls of Black Folk (1903).