with great pleasure that I inaugurate my new blog with the ethnic minority, perhaps the oldest, most widespread, and most essentially unknown, so many and such are the prejudices that (often in a completely irrational) striking.
This is nice article submitted their annual meeting on the Feast of Saints Cosmas and Damian in Statues.
This is nice article submitted their annual meeting on the Feast of Saints Cosmas and Damian in Statues.
Francis Sorgiovanni from the Daily Calabria - Sunday, September 21, 2008 51
Riace A gathering of Roma, Sinti and Gypsies from Calabria and neighboring regions
From September 24 to 27 songs, dances, bonfires and long watches of the night Then the procession of saints Cosmas and Damian
“Liberi come il vento”, chi non ha desiderato una volta nella vita di esserlo.
Liberi senza legami, cose e luoghi, pronti ad incontrare popoli e culture, cittadini e pellegrini nel mondo, a casa e in qualsiasi altro luogo. Questo lo spirito che anima il “popolo del vento”, gli zingari, sinonimo per gli “stanziali” di ostilità e diffidenza.
Un'occasione per incontrare questo popolo e conoscerlo meglio è assistere o partecipare al pellegrinaggio dei gitani durante i festeggiamenti dei santi Medici Cosimo e Damiano, protettori degli zingari, che ogni anno, dal 24 al 27 di settembre, raduna a Riace, rom, sinti e gitani, provenienti da tutta la Calabria and from neighboring regions, animation with sound and color a natural environment, which suddenly takes on a unique suggestions.
arrive with vans, campers and caravans, occupy the entire area of \u200b\u200bthe sanctuary, out of the country, the suburbs. That place is transformed as well as a huge market, a colorful bazaar of stalls selling products made of all kinds, handicrafts, carpets, shawls and scarves, blankets, figurines of saints, pottery and artificial flowers. The colors, the dense weave in different dialects, calls, music, songs and dances transform the country into a stage where it represents the total "romanance", the desire for freedom. The party
Statues is one of the biggest events religious area that still retains extraordinary phenomena of popular devotion. Devotion to the Saints Medici is an ancient religion and deeply felt especially in the popular strata of expressing the angst and anxiety of redemption from the evils of physical and especially spiritual ones. Go is their present. The pilgrimage is the way of life, mentality and religion of the Gypsies, who, as originally nomadic population, has a huge need for motion.
Gypsies love any form of travel. In these movements, pilgrimage is a special opportunity. We must also take into account that the gypsies everywhere want to be protagonists. The pilgrimage è motivo per vestirsi solennemente, fare processioni in gruppi, cantare dal profondo del cuore a piena voce ed essere felici, ballando, perché tutta la festa è per loro.
I pellegrini si incamminano da luoghi lontani per raggiungere la cittadina ionica attraverso delle tappe intermedie in luoghi carichi anch'essi di significati religiosi e di intensi simbolismi. Altri rituali antichi sono tuttora vivi nel culto dei santi Cosimo e Damiano. Sono comportamenti carichi di una grandissima intensità emotiva.
Uno dei caratteri più originali della festa di Riace è la massiccia partecipazione di comunità nomadi provenienti, per la maggior parte, da tutta la Calabria, che esprimono, attraverso le danze e altri comportamenti cerimoniali, their peculiar religious feeling, is one of the most characteristic aspects of the festival.
This is a complex phenomenon that presents a wide variety of situations and topics of great interest in religious, historical and anthropological. There are thousands of gypsies from all over gather in Riace to take part in the procession. Among
vigils, prayers and songs are witnessing and participating in a ceremony evocative of folklore. The real treat however is in the streets, in the square, between the camps, among the gypsies who dragged who is not Gypsy, dancing, long watches of the night between the bonfire and singing of the classic Gypsy. The pilgrimage of the nomads of Statues, a small town Calabria, Reggio Calabria Ionian Sea in the high, is a sight hard to describe to those who have never seen. A crowd, within which it is confused prelates, gypsies and tourists, musicians and dancers, accompanied by the journey and expects the statues of Saints Cosmas and Damian, the ancient village church to the shrine. The sanctuary
Statues, dedicated to two saints, is located a few kilometers away from the city center and is the foundation of Basilian Norman. In fact, the birth of the cult of Cosmas and Damian in these districts is linked to the spread in the south of Italy to all forms of devotion of Eastern origin by the monks arrived during the Byzantine era. The orientation, the ability di muoversi nel territorio, viene pure da oriente, da lì vengono i Rom in continuo movimento. Un viaggio continuo senza nostalgia, perché la nostalgia è legata al ritorno ed i Rom non hanno mai fatto guerre né avanzato pretese territoriali, sono forse l'unico popolo che non sogna una patria.
Al santuario dei santi Cosimo e Damiano il culto e la religiosità popolare si esprimono con una ritualità peculiare e diversa rispetto agli altri centri di fede e che si tramanda da generazione in generazione. Al santuario si radunano gli zingari per onorare quei santi che hanno nominato loro protettori. Per tutta la notte precedente il giorno della festa, organetti e tamburelli non cessano di suonare meravigliose tarantelle per la felicità di chi want to dance all the time.
the morning of 26, then, the Roma will rise to the country, in the churchyard, still dances and invocations to the saints, almost inviting them to come out. A tumult of eyes, hands, breasts of women thumping, massive bodies of men, dark eyes that look, look, investigate or are lost between the horizon and the surrounding olive groves. The Roma have lunch along the way, the collective intent in large cooking pots that recall the tradition of hot or giant pan and then off the streets of the town, full of people, from the churchyard where they play accordions, accordions, guitars and tambourines, an invitation to dance, gypsies dressed up, a rate almost diabolical that leads far away come cavalli fatati. Nel momento dell'uscita delle statue dalla chiesa i, tamburelli sembra che si rompano, vista la forza con cui vengono percossi ed un colorato fiume umano si mette a danzare spostandosi verso il santuario.
Durante tutto il percorso, i suonatori non cesseranno mai di suonare ed i rom non smetteranno mai di danzare. E' così che si rimane presi dall'emozione nel vedere i bambini, vestiti come i santi, innalzati verso le statue fatte toccare o baciare e gli uomini e le donne offrire ex voto anatomici in cera e dolci tipici a base di farina e miele.
La massa colorata di uomini e donne non accenna a fermarsi. Uno spettacolo unico, splendido e vitale. Sullo spiazzo antistante il luogo di culto, a piccoli gruppi, gli uomini continuano to play. Caress their instruments, apparently unhinged, and, like magic, created original melodies.
Mediterranean sounds, though. Their women take turns in dancing. All of them, one after another, approaching and touching the statues with eyes and arms groaning.
From the church in the village apart from the long procession made up of lots of people wearing traditional costumes with long skirts with flounces or shirts with bright colors, and curious villagers, who advances to the shrine, including prayers, songs and joyful cries. Throughout the country, as in a Kusturica film, is inhabited by gypsies who play, eat and drink, dance and party to make every street corner. Profane time of an event, appearance religious, what unites the party in a balance as possible, perhaps, only in the mysterious world of the Roma.
is not a picture of folk, built for the consumption of tourists, but an authentic tradition, an expression of the unique culture of this people homeless. A bun, night-owls gather around the nomads to dance and sing, under the walls of the sanctuary and in the corners of the narrow streets of downtown for the festivities that go on for several days. In a colorful and festive, not frantic dancing gypsies and gypsies before the statues carried in procession on September 26, creating a unique processional dance.
As we celebrate the September renews with them the largest religious gathering of Roma and you can achieve, at least in the days of the festival, a wonderful integration, in a spirit of solidarity among these nomadic families and the rest of the population. It breaks down a wall that keeps distinct and distant during the rest of the year. Not surprisingly, in the sanctuary of Riace there is also the painting of the Blessed Zefirino, "El Pele", a nomadic Catholic English, martyred in August 1936, during the civil war. A real Kalò (so called gypsy himself in Spain), elevated to the altars by Pope John Paul II in 1997. It is a noble figure, next to a majestic horse, with around various scenes from his life of courage. E ' the patron of the Gypsy people, a man of peace and prayer, who preferred to die rather than give her rosary in English secularists.
Zefirino died shouting "Long live Christ the King."
That cry that shook the cultural oppression of so many cruel dictatorships. Yesterday and today. Giants, apparently. Fragile
statues, actually.
For where there is no truth, there is no freedom. A mysterious coincidence, with the current climate, that the gathering of gypsies in the south of Italy is a small country in recent years become a center for the reception of refugees, "people of the wind" of the third millennium, the crowds of illegal immigrants arriving by sea. Statues testimonia la tolleranza e l'apertura alle culture diverse.
Nella festa, verso quella, ricchissima, di genti troppo spesso ingiustamente guardate con sospetto, quali sono gli zingari.
Un messaggio quanto mai benefico, specialmente di questi tempi. «Gli zingari sono la cartina di tornasole per una società civile», scrive lo scrittore ceco Vàclav Havel.
I festeggiamenti in onore dei santi Cosimo e Damiano si incominciano a celebrare al santuario di Riace sin da quando nel 1669 arrivano le reliquie di san Cosimo mandate da Roma e approvate al culto dal vescovo Francesco Tirotta in data 3 aprile 1671. Ne dà notizia e conferma padre Giovanni Fiore da Cropani, che nella sua “Calabria Illustrata” scrive: «Li SS. Cosmas and Damian celebrates singular. Also in the territory of Statues, a village in the town of Stilo, diocese of Squillace, where you worship with great reverence the relics of the holy miracle, with great competition in the province of Bonaparte. " At the time of the flower festival is already well known and "unique" and growing more and more to the point that the clergy and people required to establish canonically as patron saints Cosmas and Damian in the country. And so it is August 31, 1734, with mandatory celebration de Precept "of the party. Since the latter date that you began to celebrate the religious feast of Saints, it is considered that since 1804, the party began to play and programs in a manner still in force.
Linked to the feast of Saints Cosmas and Damian, was always the famous cattle fair and merchandise that attracts foreigners from all over Calabria and beyond.
However the party, the moment of celebration, it is felt by all. Because the festival is the outward manifestation of internal cohesion and is the moment of maximum opening of a community. On the feast of the Gypsies Gypsies are not always well received. The night comes down a suspended silence.
Nomads are all there in front of the sanctuary lit with small lights that are rolling up the rock face as covered in molten gold. Rises choirs and prayer, a ceremony that seems to have no end, while it melts with large candles. Even today, however, the gypsy is still an outsider. The same
Riace. E 'acceptance and fun when it presents itself with its winking cleverness and centuries of wisdom, like in the movies, like "Time of the Gypsies" and in "White cat, black cat" by Emir Kusturica, or when it performs as the Gipsy Kings or Tekameli, on the big stage.
But in everyday life remains, and only rarely by choice, outside the society surrounding it remains "on the outskirts of the city," as Olympian Carl, gypsy, in a poem.
"outside the city look a smile. You have danced in the glow of the fire, with the music my violin, but did not see my sadness.
outside the city waiting for a hand. You came into my tent, you've warmed up to the fire, but did not appease my hunger. Just outside the city look a word. You wrote long books, you asked a thousand questions, but have not opened my soul. Just outside the city waiting for me with many Gypsies. " The day the Gypsies disappear, the world will lose not a virtue but a poem.
And then, the feast Statues will never be the same.
Riace A gathering of Roma, Sinti and Gypsies from Calabria and neighboring regions
From September 24 to 27 songs, dances, bonfires and long watches of the night Then the procession of saints Cosmas and Damian
“Liberi come il vento”, chi non ha desiderato una volta nella vita di esserlo. Liberi senza legami, cose e luoghi, pronti ad incontrare popoli e culture, cittadini e pellegrini nel mondo, a casa e in qualsiasi altro luogo. Questo lo spirito che anima il “popolo del vento”, gli zingari, sinonimo per gli “stanziali” di ostilità e diffidenza.
Un'occasione per incontrare questo popolo e conoscerlo meglio è assistere o partecipare al pellegrinaggio dei gitani durante i festeggiamenti dei santi Medici Cosimo e Damiano, protettori degli zingari, che ogni anno, dal 24 al 27 di settembre, raduna a Riace, rom, sinti e gitani, provenienti da tutta la Calabria and from neighboring regions, animation with sound and color a natural environment, which suddenly takes on a unique suggestions.
arrive with vans, campers and caravans, occupy the entire area of \u200b\u200bthe sanctuary, out of the country, the suburbs. That place is transformed as well as a huge market, a colorful bazaar of stalls selling products made of all kinds, handicrafts, carpets, shawls and scarves, blankets, figurines of saints, pottery and artificial flowers. The colors, the dense weave in different dialects, calls, music, songs and dances transform the country into a stage where it represents the total "romanance", the desire for freedom. The party
Statues is one of the biggest events religious area that still retains extraordinary phenomena of popular devotion. Devotion to the Saints Medici is an ancient religion and deeply felt especially in the popular strata of expressing the angst and anxiety of redemption from the evils of physical and especially spiritual ones. Go is their present. The pilgrimage is the way of life, mentality and religion of the Gypsies, who, as originally nomadic population, has a huge need for motion.
Gypsies love any form of travel. In these movements, pilgrimage is a special opportunity. We must also take into account that the gypsies everywhere want to be protagonists. The pilgrimage è motivo per vestirsi solennemente, fare processioni in gruppi, cantare dal profondo del cuore a piena voce ed essere felici, ballando, perché tutta la festa è per loro.
I pellegrini si incamminano da luoghi lontani per raggiungere la cittadina ionica attraverso delle tappe intermedie in luoghi carichi anch'essi di significati religiosi e di intensi simbolismi. Altri rituali antichi sono tuttora vivi nel culto dei santi Cosimo e Damiano. Sono comportamenti carichi di una grandissima intensità emotiva.
Uno dei caratteri più originali della festa di Riace è la massiccia partecipazione di comunità nomadi provenienti, per la maggior parte, da tutta la Calabria, che esprimono, attraverso le danze e altri comportamenti cerimoniali, their peculiar religious feeling, is one of the most characteristic aspects of the festival.
This is a complex phenomenon that presents a wide variety of situations and topics of great interest in religious, historical and anthropological. There are thousands of gypsies from all over gather in Riace to take part in the procession. Among
vigils, prayers and songs are witnessing and participating in a ceremony evocative of folklore. The real treat however is in the streets, in the square, between the camps, among the gypsies who dragged who is not Gypsy, dancing, long watches of the night between the bonfire and singing of the classic Gypsy. The pilgrimage of the nomads of Statues, a small town Calabria, Reggio Calabria Ionian Sea in the high, is a sight hard to describe to those who have never seen. A crowd, within which it is confused prelates, gypsies and tourists, musicians and dancers, accompanied by the journey and expects the statues of Saints Cosmas and Damian, the ancient village church to the shrine. The sanctuary
Statues, dedicated to two saints, is located a few kilometers away from the city center and is the foundation of Basilian Norman. In fact, the birth of the cult of Cosmas and Damian in these districts is linked to the spread in the south of Italy to all forms of devotion of Eastern origin by the monks arrived during the Byzantine era. The orientation, the ability di muoversi nel territorio, viene pure da oriente, da lì vengono i Rom in continuo movimento. Un viaggio continuo senza nostalgia, perché la nostalgia è legata al ritorno ed i Rom non hanno mai fatto guerre né avanzato pretese territoriali, sono forse l'unico popolo che non sogna una patria.
Al santuario dei santi Cosimo e Damiano il culto e la religiosità popolare si esprimono con una ritualità peculiare e diversa rispetto agli altri centri di fede e che si tramanda da generazione in generazione. Al santuario si radunano gli zingari per onorare quei santi che hanno nominato loro protettori. Per tutta la notte precedente il giorno della festa, organetti e tamburelli non cessano di suonare meravigliose tarantelle per la felicità di chi want to dance all the time.
the morning of 26, then, the Roma will rise to the country, in the churchyard, still dances and invocations to the saints, almost inviting them to come out. A tumult of eyes, hands, breasts of women thumping, massive bodies of men, dark eyes that look, look, investigate or are lost between the horizon and the surrounding olive groves. The Roma have lunch along the way, the collective intent in large cooking pots that recall the tradition of hot or giant pan and then off the streets of the town, full of people, from the churchyard where they play accordions, accordions, guitars and tambourines, an invitation to dance, gypsies dressed up, a rate almost diabolical that leads far away come cavalli fatati. Nel momento dell'uscita delle statue dalla chiesa i, tamburelli sembra che si rompano, vista la forza con cui vengono percossi ed un colorato fiume umano si mette a danzare spostandosi verso il santuario.
Durante tutto il percorso, i suonatori non cesseranno mai di suonare ed i rom non smetteranno mai di danzare. E' così che si rimane presi dall'emozione nel vedere i bambini, vestiti come i santi, innalzati verso le statue fatte toccare o baciare e gli uomini e le donne offrire ex voto anatomici in cera e dolci tipici a base di farina e miele.
La massa colorata di uomini e donne non accenna a fermarsi. Uno spettacolo unico, splendido e vitale. Sullo spiazzo antistante il luogo di culto, a piccoli gruppi, gli uomini continuano to play. Caress their instruments, apparently unhinged, and, like magic, created original melodies.
Mediterranean sounds, though. Their women take turns in dancing. All of them, one after another, approaching and touching the statues with eyes and arms groaning.
From the church in the village apart from the long procession made up of lots of people wearing traditional costumes with long skirts with flounces or shirts with bright colors, and curious villagers, who advances to the shrine, including prayers, songs and joyful cries. Throughout the country, as in a Kusturica film, is inhabited by gypsies who play, eat and drink, dance and party to make every street corner. Profane time of an event, appearance religious, what unites the party in a balance as possible, perhaps, only in the mysterious world of the Roma.
is not a picture of folk, built for the consumption of tourists, but an authentic tradition, an expression of the unique culture of this people homeless. A bun, night-owls gather around the nomads to dance and sing, under the walls of the sanctuary and in the corners of the narrow streets of downtown for the festivities that go on for several days. In a colorful and festive, not frantic dancing gypsies and gypsies before the statues carried in procession on September 26, creating a unique processional dance.
As we celebrate the September renews with them the largest religious gathering of Roma and you can achieve, at least in the days of the festival, a wonderful integration, in a spirit of solidarity among these nomadic families and the rest of the population. It breaks down a wall that keeps distinct and distant during the rest of the year. Not surprisingly, in the sanctuary of Riace there is also the painting of the Blessed Zefirino, "El Pele", a nomadic Catholic English, martyred in August 1936, during the civil war. A real Kalò (so called gypsy himself in Spain), elevated to the altars by Pope John Paul II in 1997. It is a noble figure, next to a majestic horse, with around various scenes from his life of courage. E ' the patron of the Gypsy people, a man of peace and prayer, who preferred to die rather than give her rosary in English secularists.
Zefirino died shouting "Long live Christ the King."
That cry that shook the cultural oppression of so many cruel dictatorships. Yesterday and today. Giants, apparently. Fragile
statues, actually.
For where there is no truth, there is no freedom. A mysterious coincidence, with the current climate, that the gathering of gypsies in the south of Italy is a small country in recent years become a center for the reception of refugees, "people of the wind" of the third millennium, the crowds of illegal immigrants arriving by sea. Statues testimonia la tolleranza e l'apertura alle culture diverse.
Nella festa, verso quella, ricchissima, di genti troppo spesso ingiustamente guardate con sospetto, quali sono gli zingari.
Un messaggio quanto mai benefico, specialmente di questi tempi. «Gli zingari sono la cartina di tornasole per una società civile», scrive lo scrittore ceco Vàclav Havel.
I festeggiamenti in onore dei santi Cosimo e Damiano si incominciano a celebrare al santuario di Riace sin da quando nel 1669 arrivano le reliquie di san Cosimo mandate da Roma e approvate al culto dal vescovo Francesco Tirotta in data 3 aprile 1671. Ne dà notizia e conferma padre Giovanni Fiore da Cropani, che nella sua “Calabria Illustrata” scrive: «Li SS. Cosmas and Damian celebrates singular. Also in the territory of Statues, a village in the town of Stilo, diocese of Squillace, where you worship with great reverence the relics of the holy miracle, with great competition in the province of Bonaparte. " At the time of the flower festival is already well known and "unique" and growing more and more to the point that the clergy and people required to establish canonically as patron saints Cosmas and Damian in the country. And so it is August 31, 1734, with mandatory celebration de Precept "of the party. Since the latter date that you began to celebrate the religious feast of Saints, it is considered that since 1804, the party began to play and programs in a manner still in force.
Linked to the feast of Saints Cosmas and Damian, was always the famous cattle fair and merchandise that attracts foreigners from all over Calabria and beyond.
However the party, the moment of celebration, it is felt by all. Because the festival is the outward manifestation of internal cohesion and is the moment of maximum opening of a community. On the feast of the Gypsies Gypsies are not always well received. The night comes down a suspended silence.
Nomads are all there in front of the sanctuary lit with small lights that are rolling up the rock face as covered in molten gold. Rises choirs and prayer, a ceremony that seems to have no end, while it melts with large candles. Even today, however, the gypsy is still an outsider. The same
Riace. E 'acceptance and fun when it presents itself with its winking cleverness and centuries of wisdom, like in the movies, like "Time of the Gypsies" and in "White cat, black cat" by Emir Kusturica, or when it performs as the Gipsy Kings or Tekameli, on the big stage.
But in everyday life remains, and only rarely by choice, outside the society surrounding it remains "on the outskirts of the city," as Olympian Carl, gypsy, in a poem.
"outside the city look a smile. You have danced in the glow of the fire, with the music my violin, but did not see my sadness.
outside the city waiting for a hand. You came into my tent, you've warmed up to the fire, but did not appease my hunger. Just outside the city look a word. You wrote long books, you asked a thousand questions, but have not opened my soul. Just outside the city waiting for me with many Gypsies. " The day the Gypsies disappear, the world will lose not a virtue but a poem.
And then, the feast Statues will never be the same.
0 comments:
Post a Comment