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Valdesi in Calabria oggi

We have seen previously a brief summary of Occitan history of Calabria, exterminated because of their faith Valdese. Let's see the current admissions
Waldenses in Calabria, through the reality of the 'Union of Waldensian and Methodist Churches.

Currently the Waldenses in Calabria there are five churches and two institutions.
The churches are those of Catanzaro, Cosenza, Dipignano (CS), Vincolise Magis (CZ) and Reggio Calabria.
The two institutions are the Casa Valdese in Guardia Piemontese (CZ) and the Bethel Gospel Center in Sila.

CHURCHES

The two communities of Catanzaro and Vincolise Magisano to act in close cooperation, and with a long common history. A Catanzaro
originated by Antonio Greek hero of the Risorgimento, Garibaldi appointed pro-dictator for Calabria, then Member of Parliament of Italy.
A Magisano, in the early '900, Ernrico Scorza, together with the whole family converted from older brothers ( in the side photo, the brothers Scorza ) returned from America where he had emigrated, was the main instigator of Community, which evolved to the point of being attacked by villagers instigated by the local Catholic priest.
Today the two communities are around a hundred of the faithful, and the Commonwealth of Catanzaro gave the world the popular evangelical pastor Sergio Rostagno.

Twins are also community of Dipignano e Cosenza , delle quali la prima, come quella di Vincolise, nasce ai primi del secolo scorso, ed anche qui c'è una storia di emigrazione e di ritorno.
Il primo evangelico fu Francesco Scornaienchi, convertito nel 1902 da un compagno di lavoro.
Dopo l'emigrazione in vari paesi, sia per motivi di lavoro che di evangelizzazione, torna a Dipignano, dove, con molte difficoltà converte prima i familiari e poi anche altri, iniziando a tenere il culto nella sua abitazione.
Intanto, intorno al 1930, il pastore metodista Alfredo Franco, fonda la chiesa di Cosenza, visitando anche la comunità di Dipignano.
Nel 1942 la comunità di Cosenza (e le comunità minori of painting and Aprigliano, the short-lived) Party to the Waldensian Church, in 1945 the members of this community are about fifty.
in 1968 is finally built the first public building for worship, which until then was held in private homes, and in the 80s Dipignano became the seat of the community, from which "it depends" Cosenza, Guardia Piemontese and , where the Worship is held once a month.
On May 21, 2004 was inaugurated the new temple in Dipignano, the former church of S. Ippolito ( in the photo).

"twinned" with the Church of Messina, and served from the same dough, is instead to Reggio Calabria , on which unfortunately was not able to find no news of a historical nature, despite his great site.

INSTITUTIONS

CENTER BETHEL EVANGELICAL

rises in the Sila Piccola, at 1200 meters above sea level, between the villages Racise and Mancuso in the province of Catanzaro.
Open to all, wishes to express the relationship of evangelism with social reality of the world. In periods when there are no planned activities, the Centre is ready to welcome groups of self-administered under the conditions laid down dall'apposito regulation.

Casa Valdese

On 25 September 1983 in Guardia Piemontese Cultural Centre was inaugurated on "Gian Luigi Pascale", with an adjoining museum that is open throughout the year in 1985, was completed the " Casa Valdese "next to it, able to accommodate a dozen people in four apartments, especially in summer.

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I Rom con Cosma e Damiano

by Elia Fiorenza CalabriaOra - Sunday, September 28, 2008

Saints Cosmas and Damian, who keep watch on travelers

the 26th and 27th of September marks, as every year, the solemn celebration of the Saints Cosma and Damiano. Days when the popular devotion becomes evocative power and moment of pure religion, where un'interrotta prayer of supplication to join votive spiritual acts that reveal how the individual is tried by suffering, but also sustained by faith and the thirst for a merciful God. Gestures and signs that here generate questions about existence, humanity to find meaning. The eye rests on the bare feet of the pilgrims who come to the shrine dedicated to the Saints Medici feet consumed, bruised in the reality that depict the journey of life.
And then the chants, the invocations, praise, testimonies seem full of meaning, of a time that goes beyond any distance to help the soul to the promises of a fervent hope. There is a required step in everyone's life: the moment of sharing, meeting, diversity. And here, the streets of Riace that converge at the sanctuary, echoing drums, the screams, along with bright colors that cross the threshold of habit instead to capture the essence. In the crowded nooks
, suggestively the drapery slip away to give space to try to share various generations that occur along the cult of the Saints Cosmas and Damian Anargiri sounds and aspirations. As a magnetic tape and the memory is saturated wraps jerkily, with instant arrest, which coincided with the most extraordinary moments, decrypted by the wonder experienced in front of a crowd of people walking, moving, in exultation. It 's the unique and warm presence of the Gypsies, Roma and Sinti, which features with this festive atmosphere Statues on the feast of the holy Doctors. Their customs, their status vivendi so special and unusual, and those twirling their passionate folk.
Their dance captures the energy in every breath of air nell'asimmetria of their movements, the real performance of harmony caught in the laws of gravity.
They look at the world around them as they had in hand the keys to happiness. Of all ages wear this, they hide behind their gaudy costumes in shades of mauve, green, red and gold, adorned with ribbons, jewels and embroidery. This concrete statement of their identity.
this valuable An identity of the Roma, which integrates the breaking of routine, where customs and traditions converge only now complied with all sullen respectability. An identity that becomes an anthropological insight, as well as the introduction to their original culture and always fair, with authentic ager for pilgrims: the travelers passing through fields and hazards just to reach the goal fixed in advance. Nomads of the world short
which combine together to sudden changes in the nature, certain that the sacrifice brings reward. Their story is about emotions, challenges, adventures, and they meet every year to experience the miraculous feast of these saints, venerated by gypsies as their protectors and patrons, is a possibility of confrontation that recalls the colorful earth and how different among men who live there.

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Integrare è possibile

Filippone by Hilary CalabriaOra - Sunday, September 28, 2008

The model Statues "through the story of Aziz, arrived in Afghanistan
sea He traveled alone after losing their parents. "All my family died of bomb 'in Crotone
reviewed the cousin Lucano
Mayor:" I'm not illegal, the 80 guests who received political asylum. And they are useful "

Aziz, seven years, Afghanistan has learned to mask the redness of embarrassment by bringing his hands to his face. He smiles. He messed: trial was put to write the initial of his name in lower case and the teacher corrected him. Does the second grade, sitting at the front row with Mohamed, nine years in Lebanon, and Ana, a young girl with dark skin who left Ethiopia with her brother, Thomas.
Aziz has no father or mother. Saw them die killed that day when a bomb destroyed the house. To say that is barely alive, mutilated few words in Italian: "I'm in Italy for Afghanistan problem. All my family died in the bomb, but I did not. To come here, I alone at sea, "he says.
When it landed in Calabria took him to the reception center in Crotone. There he revised his cousin, Sabiya, which for months had lost all trace. "Here he is called Sabiya, seven years old. Also from Afghanistan as me. " Sabiya and Aziz, appearance typical of the country of origin, now living in Riace. Attend the same class, the same house, same friends, same places.
"never moved away, but they have integrated well with the rest of the class," says the teacher.
Statues, a stone village that has endorsed a draft acceptance and support for immigrants prepared by the Ministry of the Interior, is well managed. The mayor, Domenico Lucano, early in the road are struggling with municipal employees. What is more substance than the form you see when you see it. No tie of order, just tired shirt and jeans, wearing as it happens it happens. Here they call him all Mimmo. And 'a man in hand, the easy smile, please remember to give him "you." But if
try asking for illegal immigrants, does not make you finish, you tow it now: "I'm not illegal, the eighty people who host requested and were granted political asylum. And 'people also useful to the local economy, thanks to them we have rediscovered the craft. In addition, with the thirty euro, the Interior Ministry gives us for each, we can ensure that all housing, food, education and legal assistance, "he explains in his office in which stand out poster of Che Guevara everywhere. Next to the mayor's
Cosimina Ierinò, a petite lady with glasses on his face healed. They know everyone in the country. Does the teacher has the task of teaching Italian to adults. Every night scorre ad alta voce le lettere dell’alfabeto con afgani, eritrei, libanesi ed etiopi. E’ di fretta, alle dieci in punto ha il corso di formazione che segue con grande attenzione. «E’ previsto dal progetto. Faccio l’alunna di giorno e l’insegnante di sera. Stamane quei signori ci spiegano l’asilo politico. Hanno deciso così: prima l’aspetto giuridico, poi ci diranno come interagire con loro». Cosimina non è la sola a prendersi cura degli immigrati.
Con lei lavora una ragazza, «un’altra operatrice del progetto» che vedi arrivare con delle buste cariche di cibo. Le è hanno affidato questa mansione. Ogni sera fa il giro delle case:«Mi lasciano la lista delle cose che gli need, so I do find them to him and the other the next day. They love our products, the Eritreans even really like the spicy, "he says. Even the few local merchants are doing their part. Still have to be welded, but have never denied food to the foreign community. "You know, by now everyone knows: the money from the ministry, even if no money safe, slow in coming. But sooner or later they cashed, never lost the public's money, "says Cosimina.
immigrants who populate Statues are fathers, mothers, sons, brothers, sisters, cousins, uncles. All have been granted refugee status. The Geneva Convention says that "the refugee is colui che temendo di essere perseguitato per motivi di razza, religione, nazionalità o appartenenza a un determinato gruppo sociale si trova fuori dal paese di cui è cittadino e non può o non vuole, a causa di questo timore, avvalersi della protezione di questo paese».
Così Lemhem, 26 anni, professione interprete, è una «rifugiata», una donna fuggita dal paese d’origine per mettersi in salvo. E’ venuta via dall’Etiopia il giorno in cui Addis Abeba decise di entrare in guerra con l’Eritrea per conservare il villaggio di Badme, un minuscolo fazzoletto di terra che non appare neppure sulla carta geografica ma che ha provocato 90 mila morti. E’ in Italia da anni, di Riace ha memorizzato every corner. Can communicate with Italian, Afghan, Lebanese, Eritrean, Ethiopian. In the last period is high on the birth of Brhane Feven, a child of color brought forth last month by his friend Negash. A mother and daughter have to find satellite television in the bedroom. "So they can learn about what is happening in Ethiopia," Lehmem ago, dark skin and slanted eyes.
tell in that country "are not passive" those of the foreign community. "Quite the contrary: socialize, read, inform, want to learn Italian." Working glass, ceramic, with the broom can produce rugs, backpacks. They work tirelessly, the desire for redemption drives many women to a double commitment, such as working and taking care of the family. How
Mohn, a woman in Lebanon that occurred this morning at the laboratory of embroidery along with his son two months, the Mahdi, which it intends to be a doctor. "He and his brothers, who are now in school, they were at sea with me and my husband," she says as you slowly move the rocking chair that supports the small Mahdi. In the stone hut in which everyone knows as the workshop of embroidery, Mohn works with Zaid and Abbheba, two black girls in Eritrea. Who have become friends have even told a journalist coming from Finland to a report on the status of immigrants. "I'm happy with them, I come to work with pleasure. Never coming to Lebanon, the war prefer Statues. "

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Rom a Riace

From ReggioTV - Friday, September 26, 2008, 18:29

Rom: Statues in a feast for hundreds of patrons community

Statues (Reggio Calabria). Over fifteen thousand people, including hundreds of Roma have participated this morning in the traditional procession Statues of Saints Cosmas and Damian. After having participated in an intense prayer vigil, enriched by songs and dances, this morning arrived at the Roma Statues from all regions of Italy South took part in the procession of the patron saints of their communities.
The procession, as happens every year, started from the mother church of the town of Locri and then to the Shrine of Saints Cosmas and Damian, who is at a distance of about two kilometers from the center of the town of Locri.
"As happens every year - said the mayor Statues, Domenico Lucano - there has been a popular participation agreement. Ours is a religious event especially felt by the Roma arriving from all the southern regions. Riace this year to religious event is characterized by the desire for redemption of Locri, which passes through two critical national: immigration and the Roma. "

The video refers to the party in 2005

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Persecuzione dei valdesi di Calabria

again by site of the City of Guardia Piemontese.

The Gate of Blood, which was the main entrance door
the country, is so called because it is said that during the assault
in Guardia Piemontese, perpetrated by the troops of the Marquis spinel, the there blood flowed in streams

With the advent of the Spaniards in the Italian South, in the period of the Protestant Reformation, the events radically changed at the Waldensian colonies in Calabria, which until then had enjoyed the respect and protection of the local lords.
In 1532, the General Synod of Chanforan, in Val d'Angrogna, declared adherence to the Protestant Reformation of the Waldensian movement.
In Calabria, the colonies were encouraged by Waldensian Protestant pastors to embrace the public worship following the example of the members of the Piedmont valleys that some time had already decided not to hide their faith any more. The Waldenses Guard met and embraced, thanks to periodic visits from the shepherds of Valli, the new doctrine of Calvin. Driven by the enthusiasm
inviarono nel 1558, nonostante il divieto posto dal pastore Egidio Gilles, un certo Marco Uscegli a Ginevra per avere altri pastori. Da Ginevra fu mandato in Calabria un certo Gian Luigi Pascale accompagnato dallo stesso Uscegli e da altri fratelli. La predicazione di Pascale entusiasmò ancor di più i coloni fino al punto di attirare l'attenzione del Marchese Spinelli, il quale, informato degli eventi e temendo l'intervento del Sant'Uffizio, tentò dapprima di esortare Pascale e Uscegli ad abbandonare i luoghi delle loro predicazioni, quindi, resosi conto della loro assoluta determinazione nel perseguire l'opera di riforma, li fece arrestare.
Molti valdesi guardioli indignati per gli arresti accusarono il Marchese Spinelli di angherie nei loro respect to the Viceroy of Naples. It was at this point that Spinelli denounced as heretics, the gatehouse at the same Viceroy.
Pascale, Uscegli and other brothers were first transferred in the prisons of Cosenza, in Naples and then finally to Rome. Some monks tried in vain to convince Catholics Pascale and others to renounce their faith. Gian Luigi Pascale was hanged on the morning of September 16, 1560 in the square of Castel Sant'Angelo and his body was then burned. It is not known but the fate that had Uscegli.

Minutes of the death of Gian Luigi Pascale drawn up by the Brotherhood of St. John
off (the original is kept at the State Archives of Rome).
Sunday evening fifteenth day of September in about an hour at night were Sendo Giama went in Tor di Nona, where he was condemned to death Thu: Luigi Pascale Gunio of Piedmont, who had turned Lutheran treacherous nemmaj confess I hear Mass every nekando S ° ediuno precept and sacrament inquale ostinacia its sixteenth day of rest on Monday morning said he was brought to the bridge where he was abruciato feciero and the following costs. A
sachrestany factors cents and 45 p. a trip to Fachini baiocchi 15 p. a piece of wine 5 cents of that Ash Thu: Luigi Pascale ricolse not otherwise

The Viceroy of Naples, in agreement with the Grand Inquisitor, Cardinal Michele Dominican Ghislieri, the future Pope and St. Pius V, urged the governors of the provinces to "root out heresy."
The first colony to fall under the blows of the army was the viceroy of San Sisto. Many Waldenses fled but were tracked down in the woods. There were those who were executed on the spot, others were taken prisoner. The houses were destroyed and property confiscated. It was at this point that the Marquis Spinelli decided to take over the Guard, and to do so resorted to a stratagem.

is the description given by the Thomas Costa, Neapolitan and catholic:
So he tried himself master of the Guard troops without getting the puzzles. Do not have enough of its men of arms, resorted to a ruse, a trap. As lord of the places, he pretended to have to send in Sammarco fifty criminals and being sent on the day he asked them to stay in the Castle Guard and it got. The common point not be denied to the dominion of the Marquis, which is not intended to defend his life against waves of grain, knowing after the example of St. Sixtus was not to hope for mercy. Li alleged offenders were in arms Spinelli, and entered into Guard escorted by fifty kids, all under the guise of armed archibugetti wheel. Watch Those were simple people of good faith. The trick, however inorpellato, reached the goal. Fall deep night, those hundred men came out of prison and castle, rushed for homes, easily took over the place and he warned the predetermined signal Spinelli, lurking nearby with other armati.Così he would have been able to imprison the most notable of those townspeople, and give the place without opposition at the mercy of the troops.
( dell'Istoria Compendium of the Kingdom of Naples Collenuccio, Rose, and Cost. Naples, Gravier, III, 210)

was June 3, 1561. The only evidence of what happened in those days is contained in three letters written by people Montalto
In those days he set fire to the houses of Police beat the walls were cut vigne.Nei the first eleven days of the month well in June, 2000 people were killed, but not enough "we wanted to give a formal example." The prisoners were locked Guardioti piled inside a house. The morning of the 11th was the Executioner to fetch one by one the victims. Trattone what happened between his hand, tied a blindfold and menavolo in a spacious place not far from the house. You made him kneel down, with a knife cut his throat and threw him from the dead or dying was. Resumption of the bandage and then the knife, on the other repeating the same operation. In that eighty eight people were slaughtered.
(Archives, First Series, IX 163. Veggezzi propagated Letters - Ruscalla in his Cologne Piemontese in Calabria, Turin November 20, 1862)

The peepholes, still present on some doors,

were imposed by the Inquisition in order to monitor the early settlers
Of all Waldensian colonies in Calabria the only one to survive was to Guardia Piemontese, where they were gathered all pardoned in harsh conditions and under the control of the "faithful" Marquis Spinelli.
He was not allowed to marry each other, were placed on the doors of peepholes that were to remain open to allow supervisors to check that "not to abandon non-Catholic religious practices."
It was during this period to confirm its presence, the Bishop of Cosenza had built a church. The family Spinelli began building the Convent of the Dominicans and the Inquisition placed there permanently. "

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Valdesi di Calabria: alcuni caratteri

Continue, always taken by site of the City of Guardia Piemontese, this first overview on the Waldenses of Calabria.

the Occitan language
Occitania The term was coined in 1290, to define all the territories in which it was used the langue d'oc (language alternative alla lingua d'oïl e a quella del sì).
La storia di questa lingua è molto antica e va fatta risalire ai primi contatti e influssi ellenici che interessarono quest'area (che si può definire delimitata dal Mediterraneo, dai Pirenei, dall'Atlantico, dal Massiccio Centrale e dalle montagne del Delfinato).
Prepotenti furono successivamente gli influssi dell'espansione dei romani in Gallia: il latino si insinuò fortemente nella lingua occitana, modificandola soprattutto dal punto di vista verbale. Le invasioni barbariche del V e VI secolo portarono altri influssi minori.
I primi scritti in lingua occitana si ritrovano nel 900 d.C., e i primi versi dei troubadours nel 1100. Dal 1100 al 1200 la lingua occitana si diffuse in Europe also fascinated many poets, Italian and French.
One of the strongest components of Occitan culture was the strenuous opposition to the Catholic power: a factor that is strong rivalry with the papacy and the French crown. The battle was made more bitter by the concatenation of the heretic Cathar movement with the spirit of cultural autonomy Occitan. The "rebel heart of France" became a danger that the monarchy did not hesitate to get rid of, even launching a veritable crusade against the Cathars.
During 1400, many intellectuals Occitan continued to write works in their mother tongue, as finally banned by the French King Francis I in 1539. From this date the Occitan language was degraded spoken to the role of regional and categorized by linguists as a French patois in derogatory sense.
was thanks to the poet Frederic Mistral, in the second half of the 800, the Occitan language regained its dignity, being able to "resurrect" throughout the course of 900.
Very cleverly, the City Guard has a spoken vocabulary of current (guardiolo), which you can view and download on the site same.

ECONOMICS
Economically, the Waldenses of Calabria, continued to engage in those activities already practiced in the valleys of Piedmont, and especially devoted themselves to agriculture e alla pastorizia.
Tra le attività più redditizie praticate dai valdesi occorre menzionare l'allevamento del baco da seta che assieme alla lavorazione della lana costituiva la risposta al soddisfacimento di buona parte della domanda, locale e non, del mercato tessile di pregio.

USI RELIGIOSI
Dal punto di vista religioso, i valdesi esercitavano la loro fede con molta prudenza. Le loro riunioni religiose si svolgevano per lo più in abitazioni private, dove venivano lette le Sacre Scritture e si pregava recitando nel dialetto delle Valli.
Sebbene non adorassero le immagini dei Santi e della Madonna ed i loro riti potessero essere presieduti da chiunque fosse credente, seppero tenere per lungo tempo lontani i sospetti del clero, anche perché per gli atti religiosi con valore giuridico come i battesimi, i matrimoni e i funerali ricorrevano sempre alle chiese cattoliche e, inoltre, godevano della protezione dei nobili che li avevano accolti nei loro feudi per coltivarli in cambio di un canone d'affitto.
Nel caso di Guardia, il feudo che ospitava la colonia era quello di Fuscaldo di cui era proprietario il Marchese Salvatore Spinelli.

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Valdesi di Calabria: Origini

Per queste prime presentazioni degli Occitani/Valdesi di Calabria saccheggio il sito (molto ben fatto, sebbene in costruzione) del Comune di Guardia Piemontese, al quale rinvio per maggiori informazioni.

I VALDESI
Il movimento valdese, al pari di altri movimenti di rinnovamento cristiano, nasce come tentativo di riportare la Chiesa di Roma, corrotta dal potere e nei costumi, agli ideali evangelici e all'insegnamento di Gesù.
Questo movimento fu fondato in Francia, a Lione, nel 1174 ad opera di un ricco mercante, Valdès o Valdo (poi chiamato Pietro Valdo), il quale utilizzò una parte delle sue ricchezze per far tradurre le Sacre Scritture in lingua volgare.
I valdesi incominciarono a predicare gli insegnamenti di Cristo in tutta la Francia meridionale, denunciando il degradation of the Church and its immorality, until they were condemned as heretics at the Council of Verona (1184), that conviction became final in the fourth Lateran Council of 1215.
After the excommunication, their followers spread to northern Italy and from there it spread to Austria and Germany, where the anticipated movement, more than any other aspects that would later characterized the Protestant Reformation of the sixteenth century.

PIEDMONT POLICE

In red, the location for early settlement, the Waldensian
blue in other places where they live

No one knows when the Waldenses arrived in Calabria, or if they know the precise reasons.
According to some scholars, they, I came around the XIII century, driven by the need to escape persecution in act in the Piedmont valleys, according to others, and this is the best hypothesis, their arrival can be dated in the first half of the fourteenth century because of lack of employment determined by the overpopulation of the Valleys.
In Calabria the Waldenses found very fertile lands, "ABSENCE hills and plains adorned with all sorts of fruit trees such as walnuts, chestnuts, olives, etc. melangolo., And land capable of receiving all sorts of seeds, did there paying conventions a tribute to the land it has, could live apart from each other and build a community or more, and make regulations, with the power to impose cuts and to demand without being obliged to take to account nor any other permission, except to each other " (Giglio, "Istoe des Eglises rèformèes autresfois applèes Vaudoises", Geneva, 1644) .
Of all the people of the valley got regular "instrument" confirmed by the King of Naples, Ferdinand of Aragon.
The Waldenses, in addition to Guardia Piemontese (then Call La Guardia), settled in other places in the present province of Cosenza, among which should be noted: Montalto Uffugo, Vaccarizzo, San Vincenzo La Costa and San Sisto of the Waldensians.
Among these settlements, Guardia Piemontese is currently, and for a very long time, the only place where you saved the ancient Occitan language, and until not so long ago, the use of the traditional costume.
The site was chosen probably because of its elevated position (approximately 514 meters above sea level) and was walled for defensive purposes, to include the ancient watchtower built (along with many others scattered along the Tyrrhenian coast) between eleventh and twelfth centuries in advance to report the incursions of pirates and Saracens. Here's how
is described by the Guardia Vegezzi - Ruscalla in his "Colonia Piemontese in Calabria" (Ethnographic Study - Turin, 20 November 1862) :
"In the extreme part of Italy, where the great chain of the Apennines bordering on the tepid waves of the Tyrrhenian Sea, at the foot of which is called the ridge Bitonto, between a stream of Rooms Boreas and the arrival of the staircase to Austria, the territory already in ancient times, the Republic Turina and now the province of Calabria Hither, Paola district, district of Cetraro, stands upon a Montagnuolo a paesuccio that, right on the registry Statistics from the administration in 1861, there were 1517 people dedicated to the peaceful care of the fields and in a special way to the culture of silkworms. Alpestre is its territory, but will thrive well the vine, the fig tree, olive, mulberry and grain, but what makes this country better known is a hot spring in old celebrity, whose waters are a powerful remedy for nervous affections which he derived the name of the nearby village Fuscaldo (Fons Calidus). It is named City Guard, and the speech of its citizens is different from the neighborhood of Commons, as the different style of dress of women, not some rural costumenze.

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Arbëreshe in Calabria: panoramica

From site Guzzardi - Arberia

In Calabria retain the use of Albanian language
58,435 inhabitants,
in 35 comuni:
27 in provincia di Cosenza,
5 in provincia di Catanzaro,
3 in provincia di Crotone.
Eccone l'elenco in ordine alfabetico
(diviso nelle tre province)
e con il nome in italiano e in arbëresh.

COSENZA

1 Acquaformosa Formòza
2 Castroregio Kastërnèxhi
3 Cavallerizzo Kalvarìci
5 Cerzeto Qàna
6 Civita Çifti
7 Eianina Ejanìna
8 Falconara Albanese Fallkunàra
9 Farneta Farnèta The Charterhouse
10 Firmo Stop
11 Frascineto Frasne
12 Ioggi Jòxhi
13 Lungro Ungra
14 Macchia Albanian Màqi
15 Marri Marri
16 Plataci Pllàtani
17 San Basile Shen Vasilj
18 San Benedetto Ullano Shen
19 Blindfolded Santa Caterina Albanian Picëlìa
20 San Cosmo Albanian Strigara
21 San Demetrio Corone Shen Mitri
22 St. James Shen Cerzeto Jàpku
23 St. George Albanian Mbuzi
24 San Martino di After Shen Mertìri
Santa Sofia 25 of Epirus Shen Sofia
26 Albanian Spezzano Spixàna
27 Vaccarizzo Albanian Valkarìci

CATANZARO

28 Amato Amati
29 Andali Andalla
30 Pitcher of Catanzaro Carafa
32 Marcedusa Marçëdhùza
35 Vena di Maida Vina

CROTONE

31 Carfizzi Karfici
33 Pallagorio Puhërìu
34 San Nicola dell'Alto Shën Kolli

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Arbëreshe, breve storia

Dal bel sito Vatra Arbëreshe , una breve presentazione storica dell'immigrazione degli albanesi nell'Italia meridionale e in Sicilia.

L'emigrazione albanese in italia è avvenuta in un arco di tempo che abbraccia almeno tre secoli, dalla metà del XV secolo alla metà del XVIII: si trattò in effetti di più ondate successive, in particolare dopo il 1468, anno della morte dell'eroe nazionale Giorgio Castriota Skanderberg.
Secondo una tradizione di studi storici consolidata e anche secondo studi recenti sono almeno otto migratory movements of Albanians in the Italian peninsula, which should be added last recently begun in the early nineties of 1900.
Albanians generally not settled immediately in a fixed place, but moved several times within the Italian territory, and this would also explain their presence in many Italian cities and in almost all the South.

The first migration to the years (1399 - 1409), when Calabria was devastated by the struggle between landowners and the Angevin government and Albanian groups provide their services to the military.

The second migration back to the years (1416 - 1442), when Alfonso I of Aragon used the services of Albanian noble leader Demetrius Reres, who brought with him a large following of men. The reward for his services consisted in giving, in 1448, certain areas of Calabria and his sons, Sicily, (countries of Carafe, Pellegorio, St. Nicholas and Carfizzi near Catanzaro and Piana degli Albanesi in Sicily.) .
(and still today the largest communities found in these two regions.).

The third migration dates back to the years (1461 - 1470), when Giorgio Castriota Skanderbeg, Albanian national hero who fought and rejected the Turkish invasion in 1443., Sent an expeditionary force led by the Albanian nephew who landed in Coiro Stress Barletta in 1461 to help Ferrante I of Aragon in the fight against John of Anjou, and the rebellious barons, he won a prize and received the Gargano, San Giovanni Rotondo and Trani. They rose so countries Italo-Albanian Chieuti, San Marco in Lamis, and Roccaforzata Martignano.

The fourth migration (1470 - 1478) coincided with an intensification of relations between the Kingdom of Naples and Albanian nobles, even after the wedding of a nephew of Skanderbeg and Sanseverino Prince of Bisignano and with the fall of Kruje in which 1478 came under the rule and brought about a new turkish migration to Italy, migration led by John Castriota, Scanderbeg's son, to the feuds of Soleto Galatina and the Salento peninsula. These people subsequently moved in Calabria and founded the community of San Demetrio, Macchia, San Cosmo, Vaccarizzo, San Giorgio, Santa Sofia, broken and almost all other communities in the province of Cosenza: 32 Italo-Albanian community.
In this same period there was a thriving Albanian colony in Venice and the territories subject to this.

The fifth migration (1533 - 1534) coincides with the fall of the Albanian stronghold of turkish Crowns under the control and was the last massive migration. The sixth

Migration (1664) coincides with the migration of the population of the town of Maida, rebelled against and defeated by the Turks, to Barile, already populated by Albanians before. The seventh

migration (1744) sees the inhabitants Chimaroti, from Pikernion not far from Saranda in southern Albania, take refuge in Villa Abbess (the province of Pescara) Abruzzo. The eighth

Migration (1774) sees a group of Albanians fled to Brindisi di Montagna, in Basilicata. The ninth

migration is taking place today.

How Long Will Aspartame Withdrawal Last

Calabria arcobaleno

In post I have outlined briefly above, the early history of peoples and nations of the overlap in Calabria , to delineate the division between Calabria and Hither again.
now continues the historical overview: current dwelling on appearances.

Along with Greeks and Latins, numerori other peoples arrived in our land, some for easy assimilation, others continue to live there, and others went away or were expelled.

The myth tells of Aschenez, great-grandson of Noah, who arrived in Reggio found: a legend that refers to old acquaintances East (probably Phoenician) but left no traces.
But among the Semites, from the earliest centuries of Christianity came the Jews, whose numbers (and hunted amid continuing falls, forced conversions and spontaneous return to the faith of the Fathers) economic and cultural influence grew together until the final expulsion of 1541. Traces remain today in many customs in family and variously distributed. Even
Arab populated Calabria from the eighth century, and although for the most part were limited to raids and depredations, they found emirates (Amantea, Santa Severina, Squillace) that lasted several decades, and Their presence remains in the family, in many words, idioms ( you Dddiu flies, flies Community Ddiu = inshallah ) and perhaps in a certain attitude character marked by the resignation.
of the Jews today there are only isolated appearances, and will be the difficult work of rebuilding a community, however, there is the community of Reformed Rabbi Barbara Aiello, who opened a synagogue in Serrastretta.
The Arabs are now returning, not as invaders but as immigrants, but this is another historical phenomenon, which poses many different problems, and whose outcome we can see from the earliest decades.
Beside them, in some countries there is a settlement of small groups of Kurds, landed here in flight from war and misery.

With the Byzantine armies came too Slavs (particularly in Bulgaria, or at least that was the name that was given to them, although they were probably of different origin) and the Armenians, the most numerous are the traces of the latter, although the ones and the others have ended up be quickly assimilated.
Now there is again a return (which are analogous to those of the Arabs, and that puts more or less the same problems), especially Ukrainians, Russians and Belarusians, and with them the Latins of the East, the Romanians, which the Patriarchate has also assumed the regency of the Monastery of St. John Theristis, then returning with them is the presence of Orthodox Christians, having never missed, however, the Byzantine rite, thanks to the Albanians joined the Catholic Church.

with the Albanians ( arbresh , Arbëreshë ) we arrive at what is the largest minority of the Calabria etnicolinguistica, present throughout the South and in Sicily, but especially in our land, where he also established one of the two bishops of the Eastern Rite (the other is in Piana degli Albanesi).
They come in several waves since the fifteenth to the eighteenth century, also called by Durazzo, for a period reigned in Naples from the rapid and forced the Turkish invaders, and preserved their religion, their traditions and (mostly although nowadays to be smaller than the past and some countries have lost consciousness of their origin, fortunately we are now witnessing a rediscovery of traditional heritage) their language.
are installed in all provinces, excluding the current one of Vibo Valentia, Reggio and only Casalnuovo, a part of Africa, where, however, have disappeared.
Even in the case of the Albanians (like Arabs and Slavs) there is a return, obviously different from that of the past.

In the thirteenth century came from Piedmont, from the valleys on the border with France, the Waldensian Occitanica of religion, who find safe haven in the possibility of cultivating the land and carry the small craft in the Middle Tirreno Cosentino; with the Counter Reformation and the Inquisition ended their peace, and thousands were massacred shamefully.
The few who survived, forced conversion, still maintain their customs and their language only in Guardia Piemontese (formerly Guardia Lombarda).
Again today there are some small groups Waldenses in Calabria, but it is not Occitan, but of Calabrian (Revenge of the story) have been converted.

From the sixteenth century, however there are the Roma (gypsies), which often are integrated with the rest of the population, among whom he exercised the profession of tinkers, Rama, and horsemen.
change the social conditions, unfortunately, have changed their habits of life, with the problems that we all know, the thousand and prejudices that surround them.

A mention should be made in the presence of the Chinese, who arrive here as in every part of Italy, though (yet?) In small number, given to small businesses, as street vendors are mostly devoted some Africans.

Finally, from a religious point of view, as well as Catholic Christians (of Latin and Byzantine rite), Waldensian and Orthodox faiths and other immigrants, one must observe the growth of other Christian groups, especially Pentecostals and Jehovah's Witnesses.

Things Done During Sorority Initiation

Mosaico Calabria

Comincio con questo post a delineare un quadro generale della storia e dell'attualità multietnica della Calabria.
Seguiranno poi una serie di articoli che tratteranno dei diversi popoli che hanno abitato e continuano ad abitare la nostra terra.

Basta prendere un elenco telefonico di un qualsiasi paesino calabrese (ad esempio il mio, Monasterace, o negli immediati dintorni) per scoprire la varietà delle origini dei calabresi.
Troviamo Anania , di chiara origine ebraica, e Diano , che ha la stessa origine.
Albanese e Bressi (Arbrèsh) indicano un'origine albanese.
Spano (beardless), Trichilia , Chidester and many others are of Greek origin. Arabic is
Morabito, and origin Occitan (Provençal) is Lombardo (first called Guardia Piemontese Guardia Lombarda, as "Lombardia" referred generically to northern Italy.
Calderaro Cavallaro and are often origin Roma (Gypsy).
Other names have origins more ambiguous: the seemingly clear Siciliano, Pugliese, Catalano and the like, as well as indicating the origin from an ancestor coming from their respective regions, can indicate a belonging Jewish Greek can also indicate Albanian origin (the arbresh were often called "Greek" or confusion or because it really came from many areas of Greece Albanian) or once Jewish, as there were Calabria many Jews from Greece; Armocida may be of Greek origin (from armogios , crusher) or Arabic (from the mujid , warrior).

Posta, Sicily, in the middle of the Mediterranean, Calabria has always been a land of passage, of course, destined to become a mosaic of nations, peoples, languages, cultures and religions has always been and continues to be full of influences from the past and present.
succeeded ancient Sicilian and Tyrrhenian, Cones and Italy ( not forget that originally the word "Italy" means a territory roughly corresponding to the current province of Reggio ) Morgeti, Pelasgians, Enotri, Campani, Mamertini ( some people actually are legendary, but others are still missing the list ), to the great lineage of Bruzi (Brett), which gave name to the land until all'VII sec. AD.
These indigenous people overlapped the Greeks, whose culture profoundly influenced the colonies until the same language and religion, and Calabria was known as Magna Greece. Defeated them by Brett and then finally by the Romans, they came up to us, in the centuries before the Christian era, the Latin language and culture, but as early as the sixth century by Justinian, and then more strongly until the eleventh century, when they reached the Normans, the Greeks regained the upper hand, with their language and their religion orthodox until the sixteenth century there were still diocese of the Eastern Rite, and the Greek language prevailed long in the southern Calabria, falling more and more, to remain confined to some Aspromonte villages around Bova.

Calabria Further

Calabria Citeriore
In this double alternation of Greek and Latin is linked to the linguistic and cultural division in Calabria Citeriore (about the province of Cosenza) and again (the rest of Calabria), and until A few decades ago there was talk of Calabria is Calabrian.
In the first, the Latin influences are absolutely dominant, and indeed, in the extreme northern area are characteristics that are found only in the neighboring band Lucan, as well as in Sardinia: preservation of the quality of voice (while remaining in Calabria and in general in Italy , the amount had a marked influence, so here you have n U there and v O there, unlike in Italian O n ce and v O there, and the Calabrian n U there and v U there), and in the conjugation of the verb are preserved "s" and "t" Final you sing, he sings and you sing respectively sings s the , sings d the and cantà s the (From the Latin singing s , sings t and sings tis ). Further
In Calabria it has instead a strong element detection greek, both in vocabulary and in grammar and syntax: the almost complete absence of the compound tenses of the verb, a rarity in the infinite advantage of different types (I cannot are = vojju u cannot u ), and more.
Among the scholars is still on the debate whether we should speak of the Norman period after a Latinate a Greece that dates back to almost continuous Magna Grecia, or rilatinizzazione after Graecised succeeded the fall of the West.
My personal opinion is that, as it is determined at the time of Brett and the Greeks in Calabria there has been a continuous tradition of bilingualism, with successive contractions and expansions of the two languages, which in turn took turns as languages \u200b\u200bof the people and ducts.
addition to a large distinction between Greeks and Latins, were abundant and the presence of other influences, we'll see ...

Adult Temperature Of 37.4

Al ritmo del vento

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.

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.