SCHIAVITÙ DEL CORPO E SCHIAVITÙ DELL’ANIMA. Chiesa, potere politico e schiavitù tra Atlantico e Mediterraneo (sec. XVI - XVIII) a cura di Emanuele Colombo, Marina Massimi, Alberto Rocca e Carlos Zeron., 2018
Benedict the Moor , from Sicily to the New World.
Giovanna Fiume (University of Palermo).
Bene... more Benedict the Moor , from Sicily to the New World.
Giovanna Fiume (University of Palermo).
Benedict the Moor's journey to the New World develops in 4 stages: in Sicily, where his biographical events take place (San Fratello 1534 - Palermo 1589) as well as the process for his beatification; in the Iberic peninsula (unified under one crown from 1580 to 1640), where the Chapters of the Franciscan order spread the news of this servant of God - died in the fragrance of holiness- and whose organization leads to African confraternities, victims of the slave trade, which have been precociously placed under his patronage; in the West Indies, where the African slaves, coming from Seville and Lisbon or directly from the African shores via the Atlantic Middle Passage, are evangelized through the power of devotion towards the "Negrito de Palermo" (the Morish from Palermo - in the Hispanic area) or "Sao Benedito o preto" (Saint Benedict the niger - in the Lusitanic area) and the institution of Irmandades, Cabildos, Cofradias, which organize annual religious festivities rich in African traditions. Finally, Rome, where, in the first decades of the 18th century, the issue comes full circle with the cults, reserved to Benedict the Moor in latin-America and Palermo and, then, in 1743, the Pope declares his beatification.
In this journey, the promoters are the Franciscan Order, which was the supporter of his beatification, the Sacred Congregation of Rites which celebrates his processes of beatification, the numerous Sicilian devotees who confirm his sanctity of life and his post-mortem miracles and spread his cult through his relics and images, the missionaries in the conquered lands, committed to spreading the Gospel to the slaves, Africans, slaves and manumitted slaves of the black confraternities. Each of them attributes different meanings to Benedict the Moor, which all relate to his main feature: he was a black slave.
It is that very last aspect that keeps his devotion alive up to the present day, in the attempt to build up identities, with whom social groups, above all from African background, demand visibility and importance. Although the search for African cultural roots (like in Venezuela), or for the third race (tercera raiz) after the Indian and the Spanish one (like in Mexico), or the affirmation of black consciousness (like in Brazil) defy an account, which hidden the Afro-Hispanic participation from national history, they all bring the cult of Saint Benedict the Moor back. Thanks to this strong, religious symbolism, the African American's identity of African descent can be vindicated from a political point of view, as if it were significant to ask for resources, restorative measures or a major participation in government-led activities.
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Papers by Giovanna Fiume
This reflects an effort to sanctify the prison, with the intention of taming a perilous and unfriendly environment that reflects the devotions, cults, and religious beliefs of a notable portion of the incarcerated population of the Ancien Régime. within some of these religious practices. It also reveals in some of them implicit contestation and subtle challenges to and de-legitimisation of the authority of the judges.
This reflects an effort to sanctify the prison, with the intention of taming a perilous and unfriendly environment that reflects the devotions, cults, and religious beliefs of a notable portion of the incarcerated population of the Ancien Régime. within some of these religious practices. It also reveals in some of them implicit contestation and subtle challenges to and de-legitimisation of the authority of the judges.
Giovanna Fiume.- La cacciata dei moriscos e la beatificazione di Juan de Ribera (Brescia: Morcelliana, 2014), 442.p
Hespéris-Tamuda LIII (3) (2018): 207-211
Recensione di Peregrine Horden and Sharon Kinoshita (eds), A Companion to Mediterranean History, Wiley-Blackwell, 2014.
GRAFFITI: NEW PERSPECTIVES FROM THE INQUISITORIAL PRISON IN PALERMO
edited by Giovanna Fiume and Mercedes García-Arenal
In this volume intended for a wide lay readership, 180 historians explore the exceptionally rich variety of peoples and social and ethnic groups who migrated to and from the Peninsula since pre-historic times to the present, and delve into the global interconnections which shaped Italy politically and culturally and made Italians into a nation among nations.
*except 1472 and 1474
Di questa vicenda bisecolare, graffiti, disegni e scritte sono una testimonianza eccezionale, che consente di leggere in filigrana le devozioni personali dei prigionieri, le loro convinzioni in materia di fede, la loro concezione della giustizia, della colpa, del perdono e di illuminare di luce nuova, grazie alla particolare chiave di lettura, la storia dell’Inquisizione in Sicilia e dei suoi contestatori.
Giovanna Fiume (University of Palermo).
Benedict the Moor's journey to the New World develops in 4 stages: in Sicily, where his biographical events take place (San Fratello 1534 - Palermo 1589) as well as the process for his beatification; in the Iberic peninsula (unified under one crown from 1580 to 1640), where the Chapters of the Franciscan order spread the news of this servant of God - died in the fragrance of holiness- and whose organization leads to African confraternities, victims of the slave trade, which have been precociously placed under his patronage; in the West Indies, where the African slaves, coming from Seville and Lisbon or directly from the African shores via the Atlantic Middle Passage, are evangelized through the power of devotion towards the "Negrito de Palermo" (the Morish from Palermo - in the Hispanic area) or "Sao Benedito o preto" (Saint Benedict the niger - in the Lusitanic area) and the institution of Irmandades, Cabildos, Cofradias, which organize annual religious festivities rich in African traditions. Finally, Rome, where, in the first decades of the 18th century, the issue comes full circle with the cults, reserved to Benedict the Moor in latin-America and Palermo and, then, in 1743, the Pope declares his beatification.
In this journey, the promoters are the Franciscan Order, which was the supporter of his beatification, the Sacred Congregation of Rites which celebrates his processes of beatification, the numerous Sicilian devotees who confirm his sanctity of life and his post-mortem miracles and spread his cult through his relics and images, the missionaries in the conquered lands, committed to spreading the Gospel to the slaves, Africans, slaves and manumitted slaves of the black confraternities. Each of them attributes different meanings to Benedict the Moor, which all relate to his main feature: he was a black slave.
It is that very last aspect that keeps his devotion alive up to the present day, in the attempt to build up identities, with whom social groups, above all from African background, demand visibility and importance. Although the search for African cultural roots (like in Venezuela), or for the third race (tercera raiz) after the Indian and the Spanish one (like in Mexico), or the affirmation of black consciousness (like in Brazil) defy an account, which hidden the Afro-Hispanic participation from national history, they all bring the cult of Saint Benedict the Moor back. Thanks to this strong, religious symbolism, the African American's identity of African descent can be vindicated from a political point of view, as if it were significant to ask for resources, restorative measures or a major participation in government-led activities.
pp. 181, € 13, Meltemi, Sesto San Giovanni MI 2018
This reflects an effort to sanctify the prison, with the intention of taming a perilous and unfriendly environment that reflects the devotions, cults, and religious beliefs of a notable portion of the incarcerated population of the Ancien Régime. within some of these religious practices. It also reveals in some of them implicit contestation and subtle challenges to and delegitimisation of the authority of the judges.
Keywords: secret prison; Spanish Holy Office; graffiti, drawings and writings; sacralisation of prison space.Sacralizar el espacio, deslegitimar los jueces de fe.
Sacralise space, delegitimize judges of faith. Graffiti, writings and drawings of the prisoners of the Holy Office (Palermo, 17th century)
Scrivere sui muri nella Spagna Moderna: fonti, metodi e prospettive di studio
Giovanna Fiume (Università di Palermo)
Breve storia di quattro mura: graffiti, scritte e disegni dei prigionieri del Sant'uffizio a Palermo
Interviene Antonio Olivieri (Università di Torino)
https://unito.webex.com/meet/antonio-olivieri