Evicted From Eternity_ The Restructuring of Modern Rome - Michael Herzfeld [216]
65. On the very different way that objectification comes to be understood in Protestant contexts, see especially Keane 2007. On the hegemonic nature of the supposed separation of folk from ecclesiastic religion, see Stewart 1989.
66. This expression is especially revealing of the church's engagement with the physical-and thus sinful-world inasmuch as the mattone often stands as a metonym for the properties from which speculating real estate agents are trying to squeeze profit.
67. For a somewhat different priestly attempt (in Sardinia) at the in-gathering of a parish congregation and the varied reactions this provoked, see Heatherington 1999, 318. For a more critical view of Catholic proselytization, especially in relation to third world immigrants already technically within the faith, see Napolitano 2007, 83-8 5.
68. The image of effervescence is intentionally Durkheimian; it is invoked by Di Nola (1990, 39), but in the context of the older practices with their wild outpourings of popular ecstasy. I want to suggest that state and church alike now try to channel and, to borrow an appropriately neoliberal metaphor, to "privatize" that effervescence and so to subject it to new forms of civic discipline.
69. See, for example, Lombardi Satriani 1999b.
70. The icon was discovered when a poor woman saw the Madonna in a vision and sought the image in accordance with what she heard therein; see Corrubolo 2004, especially 133-34 and 147-51; Pifferi 2004. On miraculous visions and the discovery of icons in the Greek tradition, see Stewart 1991: 84-87. While the Roman church largely resisted the paroxysms of iconoclasm that had so disrupted the Orthodox church and that eventually fostered the Reformation as well (see Antonello Ricci 1999), the fear of idolatry was nevertheless a real one, repeatedly revived by outbursts of deep veneration for local relics and images.
71. See Kertzer 1980, 148-59; 1996; his insights are also prefigured, in the specific ethnographic context of an Umbrian town and the parish priest's role in organizing ritual and social events, by Silverman (1975, 173-74). Less surprising (except, perhaps, for its unquestioned pervasiveness) is the tendency for secular events organized by those with church affiliations to take on religious overtones derived from ritual practices, as in the use of the "stations [sc. of the Cross] as a key metaphor for the phases of a Sicilian historical pageant described by Palumbo (2003, 281). For evidence of the religious organization of domestic space among self-professed atheists in Greece, see Hirschon 1989, 233.
72. Stendhal n.d. b, 26 (diary entry of 27 February 1828).
73. Here see especially Berdini 2000.
CHAPTER FIVE
i. The passage, which I have quoted elsewhere, reads in part: "Of that conceit of nations we have heard that ... nations ... have each had the foolish conceit of having been ahead of all the others" ( Vico 1744, 174-75).
2. On Rutelli's cultivation of his image as a dashing male, see Bruto 1997. His subsequent enthusiasm for laws requiring the wearing of helmets evidently marks the transition of an ambitious politician from local to national modalities of self-presentation.
3. On this aspect of trasformismo, see Putnam's succinct account (r993, 19, 142). Like many Italian observers, he views it as contrary to the good governance that devolution was intended to strengthen. I have no quarrel with that assessment as long as notions of "efficiency" are not taken to be culture-free. Putnam sees the system as having given way to greater regionalism after World War II-an unquestionably accurate assertion, although the underlying logic of tras formismo evidently still persists in many quarters.
4. See also the very useful discussion by Pardo (1996, 141), who shows that future gains may be calculated on an impressionistic basis that nevertheless reflects experienced realities and risks.
5. For example, and in a mode characteristic of the critics, the Federazione Lavoratori della Conoscenza put out a protest in its online journal, Sindacato