Evicted From Eternity_ The Restructuring of Modern Rome - Michael Herzfeld [215]
53. See Nicotri 1993. This expose of priestly compromises, expressed in the confidentiality of the confessional, is interesting for the ethical issues it raises. The author pretended to be a businessman in search of guidance after he had benefited financially from commitments made to a political party; he received quite a wide range of answers, many of which nevertheless shared a tone of understanding and even ethical complicity. The ethics of the confessional are supposed to protect the penitent; this is the only extensive piece of investigative journalism on the confessors' practices that I have encountered.
54. For an excellent overview of this concept, see Rodota 2005. This author and official served as the national ombudsman for privacy (garante della privacy) during my fieldwork. It is interesting to note that the nearest Italian equivalent of "privacy," riser- vatezza, has not been adopted for Italian legal purposes; indeed, Rodota, a left-wing politician, openly acknowledges the American origins of the idea, showing how far the Italian left wing has gone in accepting ideals of democratic process and the protection of that process that allegedly originated in the United States in their present form.
5 5. Gramsci 197 S, 184, cited in Scaraffia 1990, 23.
56. Stendhal (n.d. c, 134) gives a brief sketch of the verbal exchange between the woman and the man, showing that it is usually the woman who both initiates and terminates the liaison.
57. It is also worth noting that the elegant inscription was mounted in the name of Pope Pius VI, who was reviled by the poor and satirized by Pasquino precisely because of his energetic promotion of the monumental embellishment of the city; see, for example, Anon. 1993, 72-74-
5 8. Much of this information comes from Cardilli 199oa, 15 3
5 9. On the paradoxical combination of piety and ill repute associated with these images, see Antonello Ricci 1999, 3 8-44; Scaraffia 1990, 19; Di Nola (1990, 34) notes that in addition to the difficulty of crowd control these images encouraged forms of devotion that fully escaped the church's surveillance and control.
60. Scaraffia 1990, 22. This phrase suggests the common assumption that the "inside" must be that of domestic space, a perception belied by the remarkably inclusive intimacy of Roman street life until World War II.
61. See Cardilli 199oa: 155, citing Rufini 1853, VII. Odorisio (1990, 25) notes the scarcity of historical sources on the Madonnelle; the personal character of early devotion was very much a public matter, whereas it was precisely the public control of shared space that, almost literally, paved the way for the most recent processes of privatization-now an economic rather than a devotional process, one that has substantially inhibited public devotions by private individuals and social groups alike. It is important not to confuse "personal" activities, which can be very public affairs and can involve a great deal of shared knowledge and experience, with "private" matters that are considered the business only of those who conduct them.
62. On this process, see Cardilli 199oa, esp. 15 3-5 5; several authors in that volume (e.g., Scaraffia 1990, 20) speak of the images' anti-institutional character, their association with resistance to clerical power, and their capacity for dissolving the boundaries between public streets and private homes. For an exploration of similar processes of monumen- talization and the occlusion of local memory in Greece, see Caftanzoglou 2000, 200 1a, 2oo1b.
63. See Francescangeli 1990, 53, 58-59; on aparallel example of cartographic reorganization that similarly preceded and framed historic conservation in a very different context, in Greece, see Herzfeld 1999. On Mussolini's programs of civic cleansing, see especially Horn 1994. On spatial cleansing, see Herzfeld 2006.
64.