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Transcript of A.a. 2010-2011 Lingue e Culture Moderne Lingue e Culture per il Turismo LINGUA E TRADUZIONE –...
a.a. 2010-2011 Lingue e Culture Moderne
Lingue e Culture per il Turismo
LINGUA E TRADUZIONE – LINGUA INGLESE (II anno)
9 CFU
dott.ssa Mariacristina Petillo1
The language of tourism today:
a shift from literary language to modern mass tourism
2
«In che modo il viaggio agisce come una forza che muta il corso della storia umana? Come può un
semplice spostamento nello spazio influenzare gli individui, plasmare i gruppi sociali e modificare quelle durature strutture di significato
che determinano la cultura? […]»3
«Il viaggio ha agito e continua ad agire come una forza che trasforma le
personalità individuali, le mentalità, i rapporti sociali. […]. Bisogna dimostrare l’importanza fondamentale del viaggio
come attività creatrice di una condizione umana».
Eric J. Leed, La mente del viaggiatore. Dall’Odissea al turismo globale, 1992
4
- The first narration of a journey in the western world is the Epic of
Gilgamesh
the greatest surviving work of early Mesopotamian literature (4500 B.C.)
5
Scholars believe that it originated as a series of Sumerian legends and poems about the hero-king Gilgamesh, which
were fashioned into a longer epic much later. The most complete
version existing today is preserved on 12 clay tablets from the library
collection of 7th-century B.C. Assyrian king Ashurbanipal.
6
The story revolves around a relationship between Gilgamesh (probably a real ruler in the late Early Dynastic II period) and his close companion, Enkidu. Enkidu is a wild man created by the gods as Gilgamesh's
equal to distract him from oppressing the citizens of Uruk. Together they undertake
dangerous quests that incur the displeasure of the gods.
7
Firstly, they journey to the Cedar Mountain to defeat Huwawa, its
monstrous guardian. Later they kill the Bull of Heaven that the
goddess Ishtar has sent to punish Gilgamesh for spurning her
advances.
8
The latter part of the epic focuses on Gilgamesh's distressed reaction to
Enkidu's death, which takes the form of a quest for immortality. Gilgamesh
attempts to learn the secret of eternal life by undertaking a long and perilous
journey to meet the immortal flood hero, Utnapishtim.
9
Ultimately the poignant words addressed to Gilgamesh in the
midst of his quest foreshadow the end result: "The life that you are
seeking you will never find. When the gods created man they allotted to him death, but life they retained
in their own keeping."
10
Gilgamesh, however, was celebrated by posterity for his building achievements, and for
bringing back long-lost knowledge to Uruk as a result of his meeting
with Utnapishtim.
11
From Gilgamesh to Ulysses…
his journey is a metaphor of his thirst for knowledge
12
In ancient Greece, people would travel to attend the Olympic
Games or to worship the gods in particularly important temples.
In pre-Christian times, the oracle at Delphi played an especially
important role.
13
The Pan-Hellenic religious feasts held at Olympia every four years and at Delphi led to the two sites becoming famous outside Greece. The oracle at Delphi, in particular,
exercised a strong attraction, drawing a large number of
pilgrims.14
15
In the Roman period, the concept of epic, adventurous, legendary or
erudite journeys goes hand in hand with the concept of spare
time
country holidays or beach holidays
Latin literature in its turn often mentions the otia , the periods of free time that the Roman upper
classes devoted to activities other than work.
16
The horae subsecivae of the Romans, for example, were given over to leisure activities as a well-
earned rest after work. During their otia, the Romans used to visit
cities with particular climatic conditions, such as Pompeii.
17
18
During the Middle Ages, a new era began
Medieval travels = pilgrimages
18
The Middle Ages are marked by journeys and pilgrimages to holy places. This is the
period in which "religious tourism" became popular with its interdependent means of
transport, accommodation for pilgrims, and stops along the route at which peddlers would sell "relics." The most common
destinations of the period were Jerusalem, Rome and Santiago de Compostela.
19
In the Middle Ages, pilgrimages were a collective phenomenon that was an integral part of the Christian world.
Pilgrims were considered to be extremely spiritual and were held in high regard by society. Pilgrims were "the initiated" who
sought to free themselves from the structures surrounding them and to ascend
to a new level of existence. 20
To go on a pilgrimage meant leaving behind the worldly aspects of life so as to concentrate on the purity of one's faith. When they returned home, pilgrims were
greeted with admiration and were aware of having taken a further
step toward spirituality.21
In Medieval times, the ecclesiastically legitimated
pilgrimage represented elements of a very precise nature: the
"movement" of the journey, the religious "motivation," and the
"destination," which had to be a place that was considered holy.
22
In general, pilgrimages arose from the search for salvation and, sometimes,
the need to be physically healed. Medieval travellers undertook their journeys for a purpose—to increase their spirituality—and in this sense pilgrims in the Middle Ages were clearly different from those who
travelled to satisfy their curiosity.23
“The practice of pilgrimage can be traced back many centuries BC to the cultures of Ancient Egypt and Greece, and is probably as old as
religion, which is perhaps as old as mankind”.
(James Harpur, Sacred Tracks: 2000 Years of Christian Pilgrimage, 2005)
24
Il pellegrinaggio è un fenomeno comune a moltissimi popoli fin da
tempi remoti ed ha assunto aspetti differenti nei vari contesti storici. Le
origini di molti pellegrinaggi risiedono nelle pratiche del nomadismo. Ne
sono esempi noti quelli compiuti da due popoli diversi e lontani che hanno però vissuto un’esperienza simile: gli
ebrei e gli aztechi.25
I primi vivono l’Esodo che si svolge nel deserto del Sinai, i secondi arrivano in
Messico spinti anch’essi dall’idea di Terra Promessa. Entrambi, una volta
stabilitisi, costruiscono templi, i primi a Gerusalemme, i secondi a
Tenochtitlan, che diventano la meta dei pellegrinaggi compiuti dai
successori.
26
Il Medioevo è un’epoca di viaggi e di viaggiatori. Spinti da motivi politici,
economici, religiosi e militari, uomini di diversa estrazione sociale e diversa provenienza si mettono in cammino sulle strade e per i mari, sfidando i
pericoli delle intemperie e i rischi del brigantaggio e della pirateria.
27
L’uomo medievale, quindi, può essere considerato un “homo
viator”, un uomo in cammino, in un’epoca anch’essa in continuo
movimento ed espansione.
(Renato Stopani, Le Vie del Pellegrinaggio del Medioevo, 1995)
28
Qualche puntualizzazione terminologica…
29
“Etimologicamente, il termine pellegrino deriva dalla parola latina peregrinus che ha come radice per ager, che significa
attraverso i campi”
(Roberto Lavarini, Il Pellegrinaggio Cristiano, dalle sue Origini al Turismo Religioso, 1996)
30
Nel diritto romano, il termine peregrinus indica colui che non gode della cittadinanza romana,
quindi semplicemente uno straniero o un viandante.
31
Solo successivamente tale termine acquisisce un’accezione religiosa
indicando “chi compie un percorso per incontrarsi con il sacro”.
32
Il pellegrinaggio durante il Medioevo
per i cristiani, esso diventa metafora della condizione umana
33
1) Pellegrinaggio di richiesta, ossia quello taumaturgico, che ha la
finalità di ottenere una grazia da Dio.
34
2) Pellegrinaggio votivo, cioè quello compiuto in segno di riconoscimento per un voto
esaudito, per una grazia ricevuta.
35
3) Pellegrinaggio penitenziale compiuto dal cristiano per
riscattarsi dalle proprie colpe.
36
4) Pellegrinaggio vicario con il quale si afferma la figura del
pellegrino professionista, ovvero un vicario disposto a compiere il viaggio al posto di qualcun altro, ovviamente dietro compenso.
37
I riti della partenza:
38
Quando l’uomo medievale decide di partire per un pellegrinaggio deve
considerare una serie di problematiche:
39
1) il finanziamento: egli deve, infatti, procurarsi il denaro
necessario per compiere il viaggio, per il soggiorno negli ospizi e per le
offerte al santuario.
40
2) il pellegrino deve anche considerare le perdite economiche che la sua assenza causerà alla sua famiglia, un’assenza che potrebbe
anche durare anni o addirittura protrarsi per sempre.
41
3) il testamento: pellegrino deve fare testamento specificando i nomi degli
eredi nonché quelli di coloro incaricati di amministrare i suoi beni durante
l'assenza. Inoltre, viene spesso indicato nei testamenti il periodo di
tempo entro il quale il pellegrino può essere considerato morto. Alcuni
stabiliscono persino il periodo trascorso il quale la moglie può
ritenersi libera di risposarsi. 42
4) la custodia dei beni: dopo aver concluso il testamento, i beni del
pellegrino passano in custodia agli amici. Ma nel caso in cui egli non abbia
amici, i beni passano in custodia al clero che li custodisce per un anno e un giorno. Trascorso tale periodo, se
nessuno li richiede, può venderli e con il ricavato celebrare messe in suffragio
dell'anima del pellegrino ritenuto ormai morto. 43
5) la richiesta di perdono: poiché il requisito fondamentale per il
cristiano che si prepara al lungo pellegrinaggio è la purificazione, prima della partenza il pellegrino deve chiedere perdono a coloro
che ritiene d’aver offeso, per poter poi fare una sincera confessione.
44
Di solito la cerimonia di benedizione da parte del parroco o del vescovo si svolge privatamente,
ma per i pellegrinaggi di massa verso la Terra Santa o Santiago è
prevista una funzione pubblica che si tiene nella cattedrale e alla quale può partecipare tutta la comunità.
45
Dopo essersi confessati e aver ricevuto la penitenza, i pellegrini si inginocchiano davanti all’altare e vengono cantati loro i sette salmi della penitenza, una litania e nove
orazioni.
46
A questo punto si procede con il rituale della vestizione che prevede la benedizione e la consegna delle
varie componenti del suo abbigliamento, cioè le insegne del pellegrino: il bordone e la bisaccia.
47
Il pellegrino non fa ritorno a casa senza portare con sé un ricordo del
suo viaggio. Compiuto il suo voto, egli ha due obiettivi: 1) procurarsi un
oggetto che sia intriso della santità della reliquia visitata, qualcosa che
contenga un po’ del suo potere taumaturgico; 2) portarsi a casa una
testimonianza del pellegrinaggio compiuto.
48
Tale è lo status dei pellegrini che si arriva alla costituzione di un gruppo giuridicamente organizzato, un ordo peregrinorum. Già a partire dall’ XI
secolo una legge stabilisce che chiunque osi arrestare o catturare,
ferire o uccidere un pellegrino venga scomunicato.
49
Ma è a partire dal XIII secolo che viene elaborata una vera e propria lex peregrinorum, una legislazione
internazionale il cui obiettivo è la protezione del pellegrino, sia nella sua
persona che nelle sue proprietà, difendendolo dagli svantaggi insiti nel
suo essere straniero.
50
51
In sintesi, la struttura del pellegrinaggio è alla base
dell’esperienza turistica moderna:così come il pellegrino, anche il
turista si sposta da un luogo familiare ad un luogo ignoto, per
far infine ritorno al luogo familiare.
52
Pellegrinaggio medievale / viaggio come movimento circolare
53
Tales from the Middle Ages:Geoffrey Chaucer’s Canterbury Tales
54
The Canterbury Tales is a collection of stories written in Middle English by
Geoffrey Chaucer (1343-1400) at the end of the 14th century. The tales (mostly in verse, although some are in prose) are
told as part of a story-telling contest by a group of pilgrims as they travel together
on a journey from Southwark to the shrine of Saint Thomas Becket at
Canterbury Cathedral. 55
The Prologue (in modern English)
When fair April with his showers sweet,Has pierced the drought of March to the root's feet
And bathed each vein in liquid of such power,Its strength creates the newly springing flower;
When the West Wind too, with his sweet breath,Has breathed new life - in every copse and heath -
Into each tender shoot, and the young sunFrom Aries moves to Taurus on his run,
And those small birds begin their melody,(The ones who sleep all night with open eye,)
Then nature stirs them up to such a pitchThat folk all long to go on pilgrimage.
57
And wandering travellers tread new shores, strange strands,Seek out far shrines, renowned in many lands,
And specially from every shire's endOf England to Canterbury they wend
The holy blessed martyr there to seek,Who has brought health to them when they were sick.
It happened in that season that one dayIn Southwark, at the Tabard, where I lay
Ready to travel to that holy site -To Canterbury, with my spirits bright,
There came at evening to that hostelryA group of twenty-nine, a company
Of various folk, to new found friendship comeBy happy chance - and pilgrims every one
That for the Canterbury shrine were bound.
58
The bedrooms and the stables were well found.There for our comfort was none but the best.
And briefly, when the sun had sunk to rest,Since I spoke to them all in a friendly way,
I was quite soon ‘one of the crowd’ you might say.We planned next day to be ready to go
At first light; to where, you already know.
Nevertheless, while I have space and time,Before I go further in this tale of mine,
I feel the most natural thing to do,Is to picture each of this group for you,
To tell you how they all appeared to me -What sort they were and what rank they might be,
And what they wore, the clothes they were dressed in;And first then with a knight I shall begin.
59
The Knight
There was a knight, a fine and worthy manWho from the time at which he first began
To ride abroad had loved all chivalry,Truth and honour, freedom and courtesy.Most worthily he fought in his lord's wars,Had ridden more than any in that cause.By men of Christian or of heathen birth,
Was always widely honoured for his worth.
60
The Prioress
There was also a nun, a Prioress,Her smiling was modest and without fuss;
Her greatest oath was, "By St.Elgius!"And she was known as Madam Eglantine.
In a clear voice she sung the words divine,All intoned most properly through her nose.
She spoke French precisely, as do thoseWho follow the school of Stratford-by-BowFor the French of Paris she did not know.
61
Her table manners were the best of allNo crumb or morsel from her lips would fall
She dipped her fingers lightly in her bowlOf sauce and carefully lifted the whole
Up to her mouth so none fell on her front.Politeness and good manners were her wont:
She wiped her upper lip completely cleanSo on the cup no spot of grease was seenWhen she replaced it after drinking wine;
The way she took her food was most refined.
62
The Monk
There was a Monk. Here was a rising man;All the estates of his abbey he ran,
He loved to hunt, was forceful and well ableto be an abbot. There were in his stable
Fine horses. When he rode out you could hearTheir bridles jingling on the wind as clearAnd quite as loudly as did the chapel bell
At that priory where he had charge as well.63
The DoctorThere was a Doctor of Medicine with us,
No other man had such a marvellousKnowledge of physic and of surgeryFor he was grounded in astrology.
The treatment he gave each hour would keep trackOf ascending signs in the zodiac.
He knew which star to inscribe on each charmWhich his patients wore to keep them from harm,
Could find where the sickly imbalance must lieIf in too much hot, or cold, or moist, or dry
And the ailment's origin and humour;He was a wonderful practitioner.
64
The Cook
This was not all, they had a Cook besides,To boil chicken and marrowbone, well spicedWith tart powder and pounded cyperus root -
A connoisseur of London ale to boot,He could roast and boil and griddle and fry,Make ground-meat pottage and bake a pie.
65
66
A new geography of the world
discovery voyages in the fifteenth and sixteenth century
(Christopher Columbus)
To sum up, travelling means
1) discovery of “new worlds” and cultures;
2) suffering and even death (voyage to the unknown);
3) new knowledge
67
Etymologically speaking, the word tourism derives from the verb tour
meaning "travel." Travellers, whether alone or in a group, date back to ancient times—the sign,
perhaps, of an innate need in man.
68
The Italian word viaggio comes from the Latin via – which
indicates a linear movement along a line.
The English word travel comes from the French word travail =
suffering, labour
69
Interestingly enough, in this idea of “linearity” there is no room for coming back: in ancient times, travellers were no sure of their
return home.
70
But during the seventeenth century, the word tour (from the
French) joins the word travel. Tour comes from the Latin word
tornare = to turn, to go round
71
More specifically, in the sixteenth and seventeenth centuries the word tour referred to the act of «going or travelling round from
place to place, a round, an excursion or journey including the visiting of a number of places in a
circuit or sequence» (Oxford English Dictionary)
72
Linearity VS Circularity
73
of the voyage, with a point of departure (but with no pre-arranged return)
of the tour, with a circular movement implying, at the end, a return in the original place