Evicted From Eternity_ The Restructuring of Modern Rome - Michael Herzfeld [223]
19. Cellamare (2007) has particularly asked what is meant by "common goods" (beni comuni), a question that nicely parallels Palumbo's critique of the official model of "cultural goods" (beni culturali) (2003).
20. See the reports in Il Messaggero: RaffellaTroili, "Vicini di casa? E qui la Festa," 15 March 2005, p. 29; Maria Lombardi, "La lite abita nei condomini: una causa su due e tra vicini," 28 April 2005, p. 1o; and Raffaella Troili, "E qui la Festa? Si, ma dei vicini di casa" and Claudia All, "Verdone: 'Piu solidarieta e pin buon senso' - Muccino: Jo cresciuto dalla sora Fernanda,"' Rome section, 5 May 2005, p. 49; and in La Repubblica: Renata Mambelli, "Pic-nic e bicchierate da Corviale a Testaccio," Rome section, 7 May 2005, p. IV.
2 1. The Baudrillardian tone of this passage is intentional (see Baudrillard 1994). I am nevertheless not claiming that such simulacra of sociality are unreal; they constitute an alternative reality, and one that has its own logics and motivations, among which, in turn-of-the-century Rome, the interests of the neoliberal economy would seem to be paramount.
22. In this respect, Collier's discussion of duty and desire (1997) is complicated by the idea that "duty" as a an internal psychological desire is one of the ends of civic education.
2 3. Under the Fascist regime, any condominium with five or more residents was required to have a janitor (portiere) who could also act as a police spy-a classic way whereby dictatorships try to thwart any attempt at assembling significant numbers of people for any potentially political end. The current arrangement, which had already replaced the old janitorial appointment, was economically advantageous, since, along with door phones (citofoni), its presence replaced the employment of a regular janitor who at that time would have cost about 40,000,000-50,000,000 lire a year) by a family that paid no rent to the condominium but also received no wages.
24. This is the micropolitical equivalent of trasformismo, the recycling of civic rhetoric for the purposes of self-interest; but here, as we shall see, the reverse process also occurs. See also, albeit in an idiom still frankly and strongly influenced by Banfield's view of the south, Signorelli 1983, 48.
25. As in Elias 2000. Pardo (1996, 13, 48, 170) rightly points out that distinctions between instrumental and affective uses of friendship simplify and distort the experiential reality of life in urban Italy; friendship may be deployed for instrumental purposes with no necessary loss of affect, although accusations of self-interest sometimes also serve to explain away a breakdown in social relations.
26. Inoue 2006, 49.
27. Hemment 2007, 100.
28. Monticiani who decried these developments claimed that they had already effectively ruined the old ambience of Trastevere, where they had already long been well advanced.
29. There were also much earlier bursts of spatial expropriation by the rich and powerful, especially in the baroque era; see Lanoue (forthcoming).
3o. He also defended the restaurateur on the grounds that his enterprise generated new money for the area-a comment apparently contradicted by those who observed that some of his establishments were usually empty. On coatti, see p. 333, n. 11, above.
31. The ruling was reported in Corriere della Sera (Lorenzo Salvia, "Cassazione: Vi- etato dire 'tu non sei nessuno,"' p. 14, and Beppe Severginini, "Si, lui non e nessuno. Ma e meglio non dirglielo" pp. 1, 14) and 11 Messaggero (Raffaella Simone, "Reato dire: non sei nessuno," pp. 1, 18) on 9 July 2004, and was also reported overseas-sometimes with political glee (as in an untitled article by Charles Oliver in the libertarian journal Reason, October 2004 [36] (5): 14).
CHAPTER EIGHT
i. See, for example, Aquisti 1988. Two jokes I heard locally were: Why do carabinieri patrol in pairs? One to read and the other to write! And if you see a mounted carabiniere, you