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Mesolcina and Migration in Val Calanca between the fifteenth and nineteenth centuries

publishing a part of the interview the historian Cesare Santi included in the volume "Memories in migrants " (see previous posts).

In the collective imagination of Italians in Switzerland appears to be a country that, for better or for worse, has accepted a large number of immigrants, our countrymen, that there were able to find a better life for themselves and their loved ones. In fact, Switzerland, which has a mostly mountainous territory, was also a land stepmother and has seen many of its inhabitants to leave for other sites in search of fortune. The phenomenon migration that has involved the so-called Italian-speaking Switzerland, or the ethnic and linguistic area which includes the Canton of Ticino and the canton of Grisons, has been particularly strong among the fifteenth and nineteenth centuries. In the interview Saints following Caesar [1] attention has been paid only on migration that have covered the Moesano, or the area of \u200b\u200bcanton of Grisons, which includes two valleys: Mesolcina and gullies.

Mr Santi, I can describe, in summary, the phenomenon of which concerned the people of Moesano?
The migration that has affected the valleys of the Calanca and Mesolcina is common to all the valleys of the Alps, where it is documented as early as the fifteenth century, but existed before, as is apparent from some manuscripts of the fourteenth century. The necessity of migration was determined by the specificity of the alpine terrain, which makes it impossible with crops, or with the livestock and even the proceeds of hunting and fishing, to keep the whole population. In order to obtain support for goods not locally produced - as the precious salt, rice wine and the Wheat and more - was necessary to have the cash that could be procured only by remittances from emigrants ...

You has had the opportunity to support the emigration of Moesano has always been - as documented in the archives - very strong, and which can be divided into zones of occupation practiced in emigration abroad, and in villages of origin of migrants ...
Yes, in summary, as regards the areas of migration, we can say that from 1400 until the end of 1700, migration was directed in Italy, with particular reference to the city of Rome and the area of \u200b\u200bLombardy-Venetia and to southern Germany and the Austro-Hungarian Empire. There has, then, migration to France, Belgium and Holland at least since the sixteenth to the twentieth century, with branches migratory children who are pushed even further, as far as Russia and Portugal.

And what about the occupation practiced by immigrants?
We had builders - that builders, architects, plasterers, sculptors and painters - especially in Germany and the Austro-Hungarian Empire, where Mesolcinesi introduced the Baroque, Roman models learned by Bernini and others, then adjusted to Teutonic taste. Other immigrants who worked as chimney sweeps in the Austro-Hungarian Empire and Germany, while others, such as glass walking across Europe, there have been, since the seventeenth century and especially in Germany and Rome, the shopkeepers, the late eighteenth century in France, especially Paris, and Belgium, many have worked as painters. A particularly interesting phenomenon of migration is concerned that collectors and sellers of pine resin or pitch, especially in the forests of the Tyrol and Southern Germany from the late fifteenth century until the early twentieth century. The migration also involved shoemakers and manufacturers of soap.

Switzerland, however, is also known for mercenaries, professional soldiers who fought in the armies of half of Europe ...
course, and this has also affected the official Moesano with mercenaries in the service of foreign powers such as Venice Republic of Venice, France, Spain, Holland, Prussia and the Papal States at least since the early seventeenth century to mid-nineteenth century. However, not only migrated for work: students, academics and clerics have stayed for long periods, sometimes determined on a Ultimately, in Italy and Germany.

Before we mentioned to a division made for the villages of origin ...
Yes, this division covers two main categories: manufacturers and chimney sweeps. While the former, the vast majority came from the Lower Mesolcina, especially from the villages of San Vittore and Roveredo, chimney-sweeps were largely originating in the High Mesolcina, where there are villages like Soazza and Mesocco. The binder resin only by emigrating Calanca. The glassmakers and painters, however, came from all the villages of Moesano; retailers largely by Mesocco, Soazza, Lostallo, Grono, Roveredo, San Vittore and Santa Maria / Castaneda gullies, and some even from other villages. Officers mercenaries by the families of notables of the region and also students, academics and clerics from the most important families in the area.


was only the economic problems underlying the different migration examined by you? In
preponderance had financial difficulties, to which was added the concept that you had acquired, if possible, the most educated abroad and learn professions at the time of wellness. E 'known to historians that most education in the last century there was in lowland regions - where mas landowners and the people worked as sharecroppers - but there was Instead enclave in regions of the Alpine valleys, where everyone, albeit small, was the owner of something like a lawn, a field, a barn or a farm or a house. In the plain, however, the farmer was basically a servant to serve the landowner. The more we descend towards the plain, the most illiterate people are found. And the reading and writing was well known to our immigrants: for them it was an advantage over other immigrants in the same profession from other areas, but illiterate. [...]



[1] Saints Caesar (1939) originates in Val Soazza Mesolcina, he worked for 40 years in the Swiss customs. Since 1958, deals in Leisure and historical archival research on primary way in its region of origin, namely the two Mesolcina valleys and gullies. Since 1971 he has published regularly in magazines, newspapers, almanacs, and even in individual books, over 1300 titles of articles on the history of those regions. In 1984 the government gave the Grisons Chur award for cultural recognition, but in 2004 as the first Italian-speaking Grisons, Grisons received the literary prize.

The photos included were kindly provided by Prof. . Louis Corfu ( Stock Marca , Mesocco), and show:

1. San Vittore and Roveredo (the villages from which most of the magistri game between the second half of the 500 and early 700).

2. The Church of Holy Sunday of gullies and what is the most common way to build "mesolcinesi" (John Broggio Roveredo performed the stucco and the word you see in the picture, in the side chapel dedicated to St. Peter, the same church in the year 1678).

3. Soazza with Mesocco, is the country of reference of the majority of Rauchfangkehrer, that the present fire-chimney sweeps to Vienna and the Empire Habsburg Empire.

4. the village of Drenola.

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Presentation of the Diary at the Palace of the Province of Treviso

E 'was very good reception that the public has given to Don Olivo Bolzon called to present his book entitled "Diary . A priest from the diocese of Treviso recounts his experience working as a scavenger in the city of Cologne in 1964 .

The event - held last February 15 at the Palazzo della Provincia di Treviso - was sponsored and organized by the Province in collaboration with the Associazione Trevisani nel Mondo, Triveneta Union in the World, Associate Editor the Veneto and the online newspaper "Veneti in the World."

The opening work is the provincial councilor spoke to the family and emigration, Barbara Trentham, who showed appreciation for not only the literary style of the author, but also "for the style personality, for her love and quest for novelty, for its new deal with paths and roads as that of \u0026lt;\u0026lt;preti operai>>, with the desire to go beyond the conventional pattern, habit, the routine and mundane everyday life. " The commissioner Trentin then continued as follows: "I like to see in \u0026lt;\u0026lt;Diario>> As Don Olivo notes on the theme of family as seen through the eyes of the emigrants, as families remember, you are disconnected from families, families are often torn apart as, for example, that of the girl who expressed a deep hatred towards his mother because his father had allowed him to go away in search of work. " The \u0026lt;\u0026lt;Diario>> Don Olivo Bolzon is - concluded the commissioner Trentin - a "good witness, a voice that sounds high, because of its concreteness, its going to the core problem, by its absence rhetoric, and is also encouragement is being extended to the cultural effort to learn more and more the characteristics of the heroic era of our emigration .

the presentation of the book by Don Olivo Bolzon was also the Provincial Councillor for Culture, Favero Marzio, who read and commented on numerous passages in the book. The fifties and sixties of the twentieth century were an extraordinary period with profound changes in economic and social in those years - and in the light of Vatican II - there were priests who wanted to live in close contact with people and, in particular, with the workers, and they have done so - even in Italy - his priestly ministry as \u0026lt;\u0026lt;preti operai>>. The first piece of \u0026lt;\u0026lt;Diario>>, which can be read quickly and pleasantly, the Councillor Favero was chosen precisely what opens it. Here is the text: \u0026lt;\u0026lt;I was in Rome for the week dell'Onarmo (Opera national religious and moral assistance to workers). He said many beautiful things, but we say we always among us, like the natural division between us, the priests and the people, as it were certain that we are the subject and the other a mere object to be treated. There is talk of dialogue remains locked in a continuous monologue, the Theories, the reality is of little>> (p. 27). "I think - said Councillor Favero - that emerges from the very first lines clear need to understand how to relate the Gospel message to the concrete community that calls itself Christian but that is not always so, in the sense that the first and the first thing to evangelize is not far from us but, perhaps, the first who must be evangelized we ourselves. " The commissioner Favero then continued reading with the following passage: \u0026lt;\u0026lt;... the Church is too concerned about the organization and therefore suppressed in elan vital, enclosed in a strong bureaucracy that makes it very close to communism. In the words of M. (A English friend, Ed) by taking the cardinals of the Curia and brought to Moscow and taking the political commissars and bringing them to the Vatican, nothing changes>> (p. 30). "These lines - continued Councillor Favero - give the idea of \u200b\u200ba Church too folded in on itself, on its own logic, it ends up having a difficult time to be close to those who should be the recipients of Gospel message. "

After the commissioner has acted Don Favero Canuto Toso (Associazione Trevisani nel Mondo) who emphasized that the presentation of the book Don Olivo Bolzon offers its association an opportunity to reflect on the presence of Treviso in Germany. Don Toso has also touched on some of the tracks \u0026lt;\u0026lt;Diario>> to think, then, the experience of \u0026lt;\u0026lt;preti operai>>. "Rereading \u0026lt;\u0026lt;Diario>> - said Don Toso - what I was most impressed, are the moments of prayer and spiritual reflection and theological Don Olivo was in the meantime, during breaks and after work. With this brief but intense work experience, Don Olivo has rediscovered his priesthood for men and the value the celebration of the Eucharist in his life and that of the world . Don Canuto Toso has also explained the " of lay Christians in the context in which they live and work in what has long needed a witness, tolerant, generous equal and constant, done at their level and felt by them. And 'necessary - said Don Toso - enhance the role of lay Christians in this world that desperately needs to be evangelized. The value of the laity and its indispensability, and some are intangible: the laity, in fact, is able to penetrate into life, to integrate the experience of the worker-priest, and therefore indispensable to make adequate and effective dialogue between the Church and the world . Don Toso said that the experience of a street in Cologne, will give way to Don Olivo Bolzon for him to discover that lay people officially involved in organizations such as the ACLI, unfortunately do not live a missionary life, but a closed circle, with assets just recreation and welfare.

Other speakers at the presentation of the book was Idolino Bertacco (formerly secretary of the Italian artisan ice cream makers operating in Germany) has offered to present an interesting report on the presence of Treviso in Germany, like many who were "enrolled of force under the Austro-Hungarian Empire to fight in Aschaffenburg, which is located about thirty miles east of Frankfurt, the Prussians in July of 1866. " In that battle became the Treviso and had honor, thanksgiving, serial numbers on individual cards as follows: \u0026lt;\u0026lt;congedato as italiano>>.
" Between 1938 and 1943 - Bertacco said - find in Germany a considerable amount of Treviso, when Brand went from about 4100 settlers . Unfortunately, many were also Treviso in that country have lost their lives. " In a small village south of Potsdam - recalled Bertacco - I was struck by a metal plate which commemorates the killing of 127 Italian workers that occurred April 23, 1945. Among them were also of the Veneto. They were buried in Berlin-Zehlendorf and the recovery of remains took place due to religious Scalabrinians Venetians who were there to assist our fellow citizens .

After the intervention of Bertacco spoke Carla Silva, editor of the series "Questions of identity" of hosting the GM editor \u0026lt;\u0026lt;Diario>> Don Olivo Bolzon. "With the series \u0026lt;\u0026lt;Questioni of identity>> - said Silvano - means an emphasis on migration and on cultural and social communities that have experienced the phenomenon of emigration. When last spring I was able to read the original manuscript of this \u0026lt;\u0026lt;Diario>> written about 43 years ago, was strong in me the desire to publish it because it is a clear testimony of certain priests know how to stand alongside the weakest in our society, or migrants. Don Olivo was not afraid to play the game facing a reality, the world's workers, particularly difficult and demanding and in many ways unknown to those been educated and trained in the reassuring walls of a seminary. Although briefly - said Silvano - Don Olivo has nevertheless experienced the hard way what it means to live in a foreign country, away from the family, wearing the uniform of the working class and do a job alienating hard and monotonous. "

The event closed with the testimony of Don Bolzon Olivo, who thanked the speakers, especially the commissioner, and Don Favero Toso, for the considerations offered to the public about its \u0026lt;\u0026lt;Diario>>. Reading this book has brought Don Olivo Bolzon above all to reflect on the meaning of word 'integration': a word that does not mean assimilation or approval, but, having as coordinates the preservation of their identity and openness to new ways of life different from their own, resulting in the will of the individual to fit into the fabric of company willing to accept new people as long as you respect the rules and laws.

Bolzon Olivo, "Journal. A priest from the diocese of Treviso recounts his experience working as a scavenger in the city of Cologne in 1964, GM editore2007, pp. 80. € 8.00, ISBN 978-88-95500-01-0, the series "Questions of identity," centrostudipaoli@libero.it .

see also:

http://www.trevisaninelmondo.it/News/IlDiariodiDonAlbinoBolzon/tabid/158/Default.aspx

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Puschlav: an alpine valley in the world

Here Following a public part of an essay dedicated to the anthropologist Michael Nussio Puschlav (Graubünden Italian) and inserted into the volume "Memories in the emigrants' (see previous posts). Even the photos only M. Nussio.

The Puschlav has not always been part of the Switzerland. In Roman times it belonged Regio XI, after the Carolingian period passed first to the Bishop of Como and then to the Visconti of Milan. After several attempts, the bishop of Chur [1] managed to remove it from the Duchy of Milan. In 1408 the valley became part of the League Caddell: from that day his future was mainly linked to the history and then the Swiss Grisons [2] . The Puschlav therefore only belongs geographically and culturally to the Valtellina. Starting from the two World Wars, with the loss of importance of agriculture, has become increasingly economically oriented towards the German-speaking Switzerland [3] . It is a district composed two municipalities and Brusio Poschiavo, inhabited by 4592 residents [4] . Jobs limited [5] , due to the geographical position [6] , forcing young people to leave the valley to seek his fortune primarily in the Engadine, but also in Chur and Zurich or elsewhere in Switzerland. At the age of fifteen years [7] , the guys who choose to study must abandon their homes to gather in high schools that are closer in the German part of the canton. The same goes for those who want to learn a profession and can not find employment in the valley. Emigrate mean leave their family, their culture, their country, their own language. Getting in German is thus to meet other culture, a city or town and then a different lifestyle, to communicate in a language different from their own. The valposchiavini are still accustomed to leave their homes [8] . Leaving the valley and open to new cultures, new languages \u200b\u200band therefore, it is therefore almost mandatory.

difficult to define the identity valposchiavina: the valley is located between Italy, then another nation, and the German and Romansh. Above all, the German-speaking part of Switzerland is defined as something completely another, different, part of Romansh is spoken very little is felt, however, much closer to cultural issues and certainly also of solidarity among minorities.
identity is often linked to language: the valposchiavini do not feel, however, the Italians in the political sense, feel Italian as Italian culture. In Switzerland, however, there are many cultures, many different communities, so difficult to define what valposchiavini, outside valposchiavini. Also difficult to describe the task of the Swiss identity, composed of Swiss German, French, Italian and Romansh, and a variety of subcultures: just think of the differences between one canton to another, the various religions, the differences between the Romansh idioms, conflict between north and south and between east and west, the suburbs and the city, mountain and plain. Political conflicts, means, connected to a language and a different culture that conceal a difference in power. Most [9] feels valposchiavina then, later than the Swiss German Swiss Italian, but not from Ticino, the Italian culture, but not Italian, Swiss and Grisons in the sense of respect for minorities, Switzerland, for Swiss values . The identity level Puschlav, however, now goes, goes beyond political boundaries, many feel it is also part of Valtellina. Log does not mean orient themselves, they identify more with the Italian culture, but are not oriented towards Italy. Come into play economic and political factors. The valley is oriented generally north, because that is where are the big malls and then the well-paid jobs. The north is therefore the employer. Italy, however, is another country, it has other laws, other institutions. The membership of a particular nation, however, makes it difficult to feel part of another. The laws, the national culture, are elements through which individuals identify themselves, at least in part, in a nation. There is a sense of belonging to the canton of Grisons, Switzerland but always in terms of minority [10] . The multicultural and multilingual Swiss Grisons and identify cause this especially in a small, bounded, almost isolated. I therefore feel particularly valposchiavini valposchiavini. There is also another reason why the identity is layered, from local to global. This phenomenon can be attributed to having a federal system of Switzerland, where each canton has a lot of autonomy. Therefore difficult to identify in a corner near where the laws are often different. Awareness also belong to a minority within the minority [11] further reinforces the sense of identity valposchiavina. There is also a sense of belonging to the Italian-speaking Switzerland, with the majority, however, fails to identify in the Ticino, which are seen as different. This fact is due to the remoteness of the two cantons. There are also other factors, especially political order. Canton Ticino is another, then their autonomy and their many laws, it differs so much from that to which the valposchiavini as Graubünden, are used to. The canton of Ticino, in addition, its political and economic force greater than that of the valleys grigionitaliane, it felt like a majority. It follows therefore the feeling of inferiority, mainly due to little involvement of the four valleys in the decisions taken within the Italian-speaking Switzerland. The identity grigioneitaliana, as already stated, is apparently perceived only when it feels threatened.

I valposchiavini identify themselves as such in opposition to others, considered as different speakers with different languages \u200b\u200bor cultures other [12] . The differences perceived as critical for creating a boundary between "us" and "others" but are often enhanced or, as stated Fabietti [13] , can also be invented. Valposchiavina culture is a culture that has suffered and continuous external influences: from the south, then from Italy, and from the north, Switzerland Romansh and German. Many traditions, many uses, are in fact from outside. The identity must be continually reaffirmed and elaborated on the basis of changes imposed from outside or inside. There is therefore a continuing "process of production of identity" [14] result of a trading group. Identity is indeed changing over time and space. The linguistic situation
[15] of Puschlav is analyzed only in the context of multilingual and multicultural Swiss which is a party. The language, being part of the culture of a group, is the mirror of it. The sense of belonging to a particular place and the language related to it are perceived as untouched by non-natives, although in reality the culture and dialect contains many features of the German language and culture, Italian and Romansch [16] . The valposchiavini in front of all the threats to local culture, and facing an increasing homogenization of cultures [17] , enhance and protect their [18] . The linguistic situation and then describe the one hand in terms of identification in their native language, a language tied to a particular space, for a given culture; need to know in other languages \u200b\u200band other cultures in order to survive, and to learn a language of bread [19] . The mother tongue of the valley is, officially, the Italian [20] . It does not reflect the most commonly used language, which is not a language but a language, then considered the language of feelings and spontaneous language: dialect Poschiavino [21] . The Italian is therefore only used in the official events, in schools, in writing and only a small part in oral form, and is defined in these terms can not call the language dialect. Especially in the dialects of the town of Poschiavo you can find several German words or Romansh, a phenomenon due to its proximity to the speakers of these languages \u200b\u200band regions caused by the fact that many valposchiavini working in these areas. The dialect, one of the elements through which they identify the inhabitants of the valley, seen as something specific, for one, and thus a language is not pure and crosses into those used by the neighbors. It is the familiar language, the language of feelings, the language in which it is believed, is considered its own language, the language in which you identify yourself, where you find the roots. Many say that it is an idiom to safeguard, protect, because it represents the identity valposchiavina. In fact, the language reflects the culture of a particular group, is the mirror of their ideologies, their own worldview. The dialect is a language valposchiavino simple, reminiscent of a rural past, rural, but has been adapted to the current culture of the valley, a world driven by a peasant class in the minority and a middle class that works mainly in the secondary and tertiary and therefore included within the terms of the language Italian, German and English. The pus'ciavin, in fact, does not know certain specific terms and technicians. These are then searched in other languages \u200b\u200band inserted at will in the speeches. But the opposite also occurs: often in the speeches in Italian, not finding a term for payment, are borrowed from dialect expressions or idioms. The dialect is therefore the means by which many inhabitants of the valley can be recognized in a specific identity, that valposchiavina, which is not Italian, not German and even Swiss Romansh. Many consider it their mother tongue, using the Italian words such as "foreign language". The Italian, at times, is therefore seen as a different language, the "good language", the language of the Italians. In most families, in fact, dialects are spoken. Through the language of the parents send their children to the local culture. It is seen as a hallmark of its own identity and the disappearance of the dialect would probably felt as a loss of their origins. The desire to defend at all costs their own language, is a way to differentiate themselves from others, considered to be different, who have another culture and another language. The Poschiavino is not only a feature out: those who speak a particular dialect, it shows its own specific identity, their villages of origin and religion. The language in which it expresses itself becomes a means of recognition. Until a few years ago there was a big difference, especially in Poschiavo, even between the language used by Protestants and that used by Catholics. Especially in the past, moreover, the Poschiavino also had a supplementary function: who did not speak the dialect was not in fact part of the group, as it was considered different. Currently, the growing number of mixed marriages with people from Valtellina, especially in the town of Brusio, we talk more and more Italian. Compared to the past then you use less dialect. Probably in the dialect survives Puschlav [22] for its proximity to other cultures to the north and south for a political border. There exists a strong need, at the group level, to differentiate themselves from others, and the dialect seems to have this task. The function and the survival of this language are then explained by the fact that the population of the valley want to maintain their identity and want to differentiate both by the Italian south, spoken by millions of individuals, by German and Romansh in the north. The Puschlav is also a fairly secluded valley with a single outlet to the south and a pass to the north. The dialect thus lives in a clearly defined and quite separate.
Italian is the written language is learned in school and with whom you usually communicate very rarely, even though officially, as already stated, is the mother tongue of valposchiavini. He speaks this language with those unfamiliar with the dialect, and with people who speak Italian at home, or with those coming from outside. It is also used in the official events. It is therefore an important language, intellectual, formal, technique. It is difficult to draw a clear line between Italian and dialect. Generally, however, no question of an oral language, informal, emotional, as regards the dialect, and an official language and written Italian.
The Swiss multilingualism and multiculturalism related to it involve a necessity, especially for minorities, linguistic comprehension. The valposchiavini are forced to learn the language and culture of nearby, German, defined as the language of bread, the idiom is required because of economic dependence on this region. In the valley of the minority must also submit to the decisions taken by the majority of the German language. You are then to create linguistic hierarchies in an environment that should be trilingual and therefore egalitarian. To meet the needs dictated by politics and economics, the school as a place of preparation for professional life, especially, must adapt by introducing, in anticipation, strengthening those languages \u200b\u200bthat used the most. In addition to the national languages \u200b\u200bvalposchiavini are required then to learn the English language, international language of great importance, and then having to give up the knowledge of French, whose learning, schools, the Grisons, has become optional. Many see this language as a threat to national cohesion, others such as access to the globalized world. The use of Italian and a local dialect as the dialect Poschiavina, and learning the language and the nearby national language, German, switching to an international language, leaving another major Swiss language, French, and subsequently passed almost directly from the local overall.

_______

[1] present capital of the canton of Grisons.

[2] L. Boschini, "Traces of history and architecture of Valposchiavo", ed. Pro Grigioni Italian, Poschiavo 2005, p. X-XI.

[3] O. Lard, S. Semadeni, "Das Puschlav, Poschiavo Valley", ed. Verlag Paul Haupt Bern, Bern 1994, p. 117.

[4] The inhabitants of Puschlav residing in two municipalities: to Poschiavo (3393 inhabitants) and in Brusio (1199 inhabitants). The data presented here in October 2006.

[5] In the Valley the majority of the population works in the secondary and tertiary sectors, few in the primary.

[6] The valley is located, as already stated, nestled between the mountains.

[7] In the canton of Grisons children start attending school at seven and ends at fifteen.

[8] valposchiavini I first emigrated at the turn of 700, at Bergamo, Brescia and Venice as longshoremen, cobblers, sweepers and Acquavitai. Later, in late 700 to early 900, the valley was again the scene of heavy emigration. Above all, the Protestants went to Spain and France, but also to other countries such as Poland and Russia, to open the pastry shops that also served coffee. Catholics, however, went in Australia to work as a woodcutter. Many valposchiavini also emigrated to England and Austria.

[9] It means the majority of those interviewed during the field work and the participants of the forum on the identity of the site www.ilbernina.ch. The field work was done by me in 2006 through participant observation and administration of numerous interviews, semi-free.

[10] In Switzerland, because of the four language, the language is not, as in most countries, the means by which all citizens identify themselves in their own country. In front in four languages \u200b\u200band a multicultural country, the tendency is therefore to identify the local and not global. Many feel the Swiss because they love the values \u200b\u200bon which it is built, Switzerland: equality then, on the proper functioning of the state, in general welfare, solidarity, protection of nature and so on. Many are identified in Switzerland, even and especially as they consider a country that respects minorities. The means by which one identifies is therefore not a language, a culture, a religion, but the law that respects the different languages, religions and cultures of the country. The Swiss identity is multicultural and multilingual because of the high number of foreigners residents in the country. In interviews conducted during the field work will always return the definition of Switzerland as a Willensnation, a nation governed by the will of being together. There are so many identities in Switzerland: it is difficult to speak of a single identity, although some define the Swiss identity as the sum of all the cultures it contains.

[11] The Puschlav is in fact part of the Grisons and Italian and Italian-speaking Switzerland, but also within the latter is in a subordinate position.

[12] difficult to define culture valposchiavina because, like any culture, it is not pure. You might say, for example, which is linked to the territory, and then to a mountain, a Catholic and Protestant, to the Italian language and local dialect. But this would never be sufficient to define this culture that is constantly being influenced from outside. List what makes it different from the way the border is equally difficult. You could probably say that is different from the Valtellina because the neighbors are predominantly Catholic, or because they were part of a kingdom. Engadine respect one could say that the Protestant majority would be something that is not common.

[13] U. Fabietti, "Ethnic identity. History and critique of a concept misunderstanding ", Carocci Editore, Rome 2005 (1995).

[14] ibid., p. 21.

[15] Most of the inhabitants of Puschlav speaks the local dialect, knows little or Italian. Many can speak and write German well enough, knows some French and English.

[16] The list of the external elements that have entered the culture valposchiavina are endless. A culture can not be defined but never pure. As stated Amselle, there are in fact the continuous collage of collages earlier. J.-L. Amselle, "Connections", ed. Boringhieri Bollati, Torino 2001, p. 8.

[17] J.-L. Amselle, op. cit., pp. 7-10.

[18] In addition to the aforementioned Pro Graubündner Italian Cultural Association, there are also means of which the cross valposchiavini can feel part of one community. This is the case, for instance, in Pus'ciavin Bulgarian Association of valposchiavini migrants, and their magazine, to Fagot, the two newspapers rooms, one paper, the Italian Grisons, and the other on-line Bernina, or of the cultural magazine of the PGI, Notebooks grigionitaliani, or the Almanac of the Italian Grisons.

[19] This term means the language of subsistence, in this case German.

[20] The spread of Italian in the valley occurred during the years of Reformation and Counter Reformation. In the sixteenth century, in fact, the Puschlav, like other valleys grigionitaliane, was a place of religious and secular literate who fled Italy for religious reasons. The exiles adopted the Italian language come lingua franca influendo così sulla lingua dei valposchiavini che, frequentandoli e seguendo le loro predicazioni, ebbero modo di apprenderla. La lettura personale dei testi sacri consigliata dalla religione protestante portò a un avvicinamento ulteriore degli abitanti della valle alla lingua italiana, i quali leggevano i testi italiani portati dai religiosi. L. BOSCHINI, “Tracce di storia e di architettura della Valposchiavo”, ed. Pro Grigioni Italiano, Poschiavo 2005, p. 7.

[21] Il pus’ciavin è una variante del dialetto valtellinese, quindi del meneghino.

[22] In Val Poschiavo, rispetto close to the Valtellina, it's still a lot of dialect. In the latter, in fact, fewer young people speak it and it's hard to hear them speak in dialect. According to many, seems to be regarded as a language of peasants from the poor and therefore do not speak a language, a source of shame. Since the sixties, in fact, the economic prosperity brought about a change of register: do not speak the dialect was, in a sense, to prove they do not belong to the lower class. This phenomenon struck, for example, the canton of Ticino and in part also Puschlav, but very mild form.

1. Image Puschlav (photo by Michael Nussio )

Mucus حخقى

The Diary of Bolzon submitted in Castelfranco Veneto

* Presentation of "Diary of Don Olivo Bolzon

What we have in our hands and we are presenting tonight looks like a thin book, the cover changes, as they say in one of those books that almost disappear in a shelf full of books by the covers coated colors and gleaming with alluring titles.

In this small and simple object pages occupied by the "Diary of Don Olivo is a rock that strikes the conscience of every man and woman who is not indifferent to this evidence of life in the recent history of humanity and the Church. A strange stone, however, that strikes and compresses but at the same time an obligation to ask ourselves, to stand up and be recognized as a pressing current and how much you can read in the experience of Don Olivo, sweeper for two months in Cologne in 1964.

At the end of the reading, I had a strong feeling of a sort of descent into the underworld, illuminated, I must add, from glimpses of an extraordinary human being and - although it seems a paradox, but I do not think it is - a inner strength that only a faith nourished by the encounter with men, no matter what origin or nationality does not matter what culture, moral quality, but still men, with their stories, their passions, their deep and often strange sense of family, but, most importantly, their rights and their mandatory dignity of people.

Men that Don Olivo meets in Cologne are the same men we meet in the Gospels, the same men who met Christ, not choosing between right and prostitutes, between lazy and men of the temple.

This, I believe, for the most brief, was the challenge or better the mission of Don Olivo in Cologne. As well Restello Marisa wrote in the large and indispensable introduction that of Don Olivo was the mission of a priest-worker sprouted within a path that the Church, first in France and then in Italy, after World War II, but in particular following the opening of Vatican II, had felt essential, indeed central to its size genuinely missionary no longer, as Marisa Restello writes, "the Church as a hierarchical pyramid, but a community [...] no longer a church that raises a predetermined wall between mental and manual labor, but who has a deeper respect for the person who works and creativity. "

To fully understand this new vision of the Church was necessary to go to the men in their world, and not wait for the arrival in their enclosures; was necessary before any announcement, bring a message of true freedom, inner freedom, a message of human and moral values, dignity the person. A message and a testimony that will discuss the plans of those who lived their experience of separation from their land, their families, a message and a testimony of apparent materiality of men met in the ground: the ground work, the money earned , the sense of family, the value of sexuality, respect for others.

Everything happened for a simple reason that I believe is the foundation of history and of the pastoral Don Olivo, as complex and challenging here in the Veneto, and in half the world, in which a fundamental change had the 'meeting with the auxiliary bishop of Lyon, Mgr. Ancel. This simple reason I seem to see it in the knowledge that every man and woman, before Christians and believers are human beings, are people and not individuals, and as such can accept and live the Christian message if they experience, in depth, their capacity as thinking beings, with free and critical thinking skills of those responsible and not passive objects in relations social and economic issues. These people went to meet Don Olivo in Cologne. Don Olivo consignee of that, yet Marisa Restello, calls "the legacy of the troubled and beautiful story of the priest-workers in France to the growing need for evangelization in the social reality of a big change in Italy." In Cologne, Don Olivo went as migrant workers and, to live with other immigrants and workers, Sicilian or Moroccans, no matter, to share with them the many hardships and humiliations of everyday life, to share with them one of the more humble imaginable: sweeping the streets. Humiliated, Don Olivo, even in his being a priest, in not being able to celebrate every day Mass at seeing close the door of the vicarage of Cologne, yet nourished by prayer and the letters of St. Paul.

In Cologne Don Olivo has lived the terrible experience of the distance that separated, he priest and the Church a few decades ago, the world of work, the work of the past, the last in every sense, migrants and lost , herded into a building inhabited by 130 people, poor people in poor and sometimes physically.

"Pretty poor for the poor and the poor", this was Don Olivo in the long and endless weeks in Cologne. Writes Don Olivo of the goals that led to this experience: "I wanted long live intensely prayer, my union with Christ [...] in full of humanity, especially the most poor and abandoned of mankind. "

"Living with the men - says Don Olivo - suffer with the same difficulties, take as much as possible to their concerns, not away from prayer, not detached from Christ, makes life even thicker, more concrete, more committed not only in the intellectual but also emotional and existential. " In the "Diary" then there is a passage that clarifies even more the spirit of the mission of Don Olivo: "And 'no doubt that this is not action, is direct evidence, it is not evangelization, but pre-evangelization, not seed, but seed preparation [...] is simply to make it clear that the heart of the Church actually beats to the rhythm of the heart of the poorest, the most abandoned that the Church does not like the privilege of power, but the honor of service. "

These are words written more than forty years ago but whose deafening sound propagates more strongly than ever today. I recall the words of Paul VI on the night of Christmas 1968 at the Taranto steelworks, remembered and recorded by Charles Imprint Silvano in the book, unfortunately prophetic words in their extraordinary News: "We find it hard talking - Paul VI said, addressing the workers of Taranto - we feel the difficulty to make ourselves understood by you. Or perhaps we do not quite understand? [...] We think that between you and us there is a common language. You are immersed in a world that is foreign to the world in which we, men of the Church, however we live. You think and work in a manner so different from what he thinks and operates the Church! [...] Because we all feel this obvious fact: the work and religion in our modern world, two things are separate and disconnected, and often even opposite [...]. We, the Pope of the Catholic Church - Paul VI concludes - as poor, but authentic representative of the Christ, whose birth we celebrate the memory of this night, even the spiritual renewal, we came here among you to tell you that this separation between your working life and religious, Christian, does not exist, or rather there should be '.

Aware expressed by Pope Paul VI and hope combined with the desire to overcome the separation between church and world of work, the path is canalization of Don Olivo. What we had to ask ourselves today, and in this sense this book is a clear message of surprising news, is whether, after Cologne, after many other experiences of Don Olivo and many other worker-priests, the Church may now speak to the workers, know if you speak with new forms of work, with infinite uncertainty, if young and old to recognize the hard work, how to identify if the new poverty, and not only those materials, as if to acknowledge the Sicilian brothers and Moroccans in Cologne immigrants of many nationalities, languages, cultures and religions, who live and work among us, in short, if the Church, do not feel the need to rethink what Don Olivo and witnessed by other colleagues and update those experiences really languages \u200b\u200bwith new and authentic evidence, in the many colonies that, more than forty years later, are present in our contemporary society, here in the so-called North-East and Italy whole.

Giacinto Cecchetto
director of the Biblioteca Comunale di Castelfranco Veneto

* Academic Theatre of Castelfranco Veneto, 8 November 2007 - 20.30.

1. in the first photo: Mayor Mary Gomiero with Don Olivo Bolzon.
2. in the second photo: the speakers at the book presentation. From left to right: Luisa Bordignon (poet), Charles Silvano (curator of the series "Questions of identity"), Maria Gomiero (Mayor of Castelfranco Veneto), Olivo Bolzon (author) and Giacinto Cecchetto (Library Director town of Castelfranco Veneto).

Exboxy Primer Paint Over

Diary of a priest-sweeper Treviso

small amount of exactly fifty pages of text, but great content for the human, spiritual and pastoral.

A chronicle dry, pungent, without conceding a literary asides, or descriptions of environments and locations, as well as those squalid barracks where housed immigrants from various origins, both prestigious as the monumental Cathedral of Cologne.
is like a succession of black and white photos which sets out the essential traits of the characters and their feelings.

The thread of Diary of Don Olivo Bolzon on each page is the idea, the passion, the yearning for "the evangelization of the poor", with the painful realization: "The poor are evangelized." On page 42 he writes: "More and more I aware of the misery in which we have abandoned them and the urgent need for the Church to evangelize the poor. But I do not see how."
And on page 70: "It seems to me that these friends of mine are open to the Gospel as a flower is open to the sun.'s Just that they can not receive, because no one gives it to her. Impresses me more and more serious because of this lack of evangelization."
This is not an individual transaction. Involves the whole Church: "I desire burning the whole Church is aware of the poor and for this I would be with them, even though life here is hard, terribly hard, commonplace, dull, sad, useless. Sometimes I suspect are doing something which is absolutely useless, stupid, and I wish someone would speak to me. But for this I can not have that silence and more silence. "I feel really alone" (p. 60). "The Church does not notice the poor" (p. 51).

are the moods of abandonment, of loneliness, worthlessness that often transpire. It is from here that occurs in the young priest who decided to spend a month doing the work of garbage in the city of Cologne, a series of demanding strong, urgent, vital. The first, of course, is the need of the Church. A Church to be in charge of what is its fundamental mission: "He sent me to evangelize the poor." It is absurd to send a minister, a priest in his so exposed a frontier where reigning misery, degradation, despair, where the man loses his dignity and is reduced almost to the level of beast of burden, and then leave him alone, as were a private company, a solitary project.

The whole Church must be the last hell on earth. He goes with his left, with her priest and says, accompanies him and makes his rich experience, making it all the experience and drive to a real conversion the Gospel. The second requirement is that of "Mass". With this definition, by a deliberate reverence. (P. 43). The need to celebrate. But he is offered an altar. Not match the times! At least participate in the Eucharist, to be able to receive Communion. Whenever I can. And when that fails, why not have the day at will, there is in him even physical suffering to be deprived of a reality that there becomes a reason for living, balance, comfort. Other than "say Mass" out of habit, or office!

And then there is the prayer: "I feel that my prayer during this period has become more real, concrete, intense. Always think back to St. Paul (Ephesians), "Prisoner of Christ for you, to proclaim his Gospel" (p. 61).

A prayer that is not a retreat into himself, taking refuge in a soothing corner, away from the miserable plight of others. "For several days in prayer and I think I've discovered a great reality: the prayer is not just cry, too convenient, but it is a task for himself to fulfill the will of God in a position where we are. When we pray for the others, for example for the evangelization of these men, that prayer is real and truly effective only succeed to the extent that we pray sincerely, we will emerge from our comfortable selfishness, we turn away from our calm and satisfied, we will approach by breaking the barriers, divisions, etc. ... a commitment possible with our position and calling, but effective and practical, to those who are not evangelized. So prayer is continually going out of oneself to enter the Will of God, whether you pray for us, whether we pray for others, and it is being available to him and a real collaboration with Him "(p. 71).

A theoretical synthesis of spiritual theology experienced and lived while carrying out their work so humble next to some fellow that nobody has taught us to pray (p. 41).

The "Diary" in every page reveals a great love for those who are the last ones, whose work "increasingly degrades the human person (p. 41)." I think I love them, and I think that between me and them is known mutual sympathy, manifested by signs of kindness, by mutual favors "(p. 51). But there is a pain: you can not really be" like them "." One of them. "They" feel that I am not of their world "(p. 51 ). The young priest wants to give himself to these poor people who have become his traveling companions because each of them "is entitled to accept all of ourselves, that we have achieved all that in Christ and in him we have learned to give. Each stop this desire, this research is selfishness and sin against love, because it reserves to our selfishness something that belongs to Love, to Christ and to men "(p. 53).

The question arises whether to stay or leave:" Everyone I show respect and sympathy : the Moroccans wanted to give me some fruit. I'm sorry I could not stay longer and do not see the whole church involved with me. I'm sure these poor people waiting for the Gospel and would love very much ... When one comes close to them, without ulterior motives, for pure love, free, feel alive "(p. 73). The departure is necessary, but painful. It is not an escape but a confirmation of allegiance: "Last day as a scavenger and goodbye to my fellow workers: treadmill, boring, but made for you with love. I would like to remain faithful to you and thank you because you have helped me to follow Jesus more closely "(p. 76)." There is still much to do in my life to be poor and humble as you. "Is a command that has the conclusion of a new consciousness. "I feel that I belong especially to them" (p. 77).

* * * * *

This story would have no meaning if there was a reason for that intimate it depends, a center around which turn those days between July and August 1964, monotonous, boring, full of fatigue and loneliness. A young priest makes a choice that he also seems to be "stupid", to become a partner the work of some scavengers of a rich German city. Why? The answer is one: to be faithful to a call to follow Jesus Christ in his poverty, in its abjection, in his becoming anything. The most intimate relationship with Christ is the root of such a decision.

The protagonist of "Diary" reveals his secret. He does so with simplicity and understated style that suits the confidences when they sneak into the ball more jealous of person. This story, while interior and apostolic, is carried out having as background the experience of St. Paul, as described in Ephesians and Philippians. These letters, as a watermark, follow and accompany the daily meditation on the worker-priest. Only a few hints: "I prisoner of Christ, I am instructed to convey his grace" (Ephesians).
Following the comment: "I'm here for these people, the poorest, and I live for them." Even before I have to be a prisoner of Christ, that I give myself to Him in a complete, decisive and completely to Christ because I have to take care of the poor ... I feel an immense need of his light and an infinite desire that he make me with all my faithful person.

"Prisoner of Christ" is a phrase that made me feel a lot and I want to live in the totality "(p. 47)." I love you with the love of Christ "(Phil.). And so I would love these friends of mine " (P. 61). "I understood what we need to be Christ" ("Have the same sentiments of Christ Jesus") and as though it is very hard to be the Good Shepherd, really give life "(p. 67)." This is the great discovery of this month and set the limit ... I'd love to cleanse my life, accepting and loving to be any sacrifice of Christ and all of my brothers. Indeed, "I consider everything a loss because of the supreme knowledge of Christ Jesus my Lord: for whom I am deprived of everything, and everything I have estimated as rubbish, in order to gain Christ ... (Phil 3 8ss) ( p. 73).

The "Journal" says: "I wish with all my life make this "." Forgetting what is behind everything ... O Lord, that my past is truly superseded by a love of strong tea and concrete, which always attracts me more. "" Love is demanding because it requires total and the purification of each day, each moment, each action, requiring me to be always present to myself so I can give to you at all times. Draw me, O Jesus, my everything and always be perfect, the only goal "(p. 75).

* * * * *

In his extensive introduction and acute Marisa Restello In conclusion, addressing a question: "Many things have gone in the Church and in society, but there is still something deeply relevant to the questions that the "Diary" places? ". I believe that there is only" something "deeply relevant, but as a whole, in its spiritual significance and apostolate the" Diary "is strongly present throughout
.

I'm tempted to ask, for example, what is the level of our Eucharistic celebration. Our "say Mass" every day. In the "Diary" there is this challenge: "... I felt with violence today in the cathedral: the priest should celebrate only one Mass in his life and then die, disappear, somehow discard in Christ. If my life could be total intimacy with the redemptive sacrifice of Christ and I could be in reality the total bid with him, only then could I speak of the Mass "(p. 44).

not only celebrate, but the whole message as it is offered, especially the poor, needs to be reported to the freshness and vigor of its origins. "We have many complicated things and at the end of these complications can feel a rule, but the Gospel is simplicity, tenderness, kindness." here refers to the friendship of St. Paul to the Philippians, to the real people of the Community to conclude that "Christ is alive and present in the sublimation of these simple and basic human realities. When you really love with all my heart is in Christ who loves you, He is present among us. It is from Him who is love "(p. 70).

that is currently suffering this observation:" It is so difficult to see in the ministry today, specifically, Christ in search of the lost sheep. "You terrible to think that "the Church is the Church of all, especially the poor, and then see how anything is now able to do for the evangelization of the poor: its liturgical context, his way of teaching, his concerns Costume morals are not at all suitable for these who do this work, by this time, living on the margins of society, which are not grown men. Yet these were the favorites of Christ "(p. 41).

* * * * *

In all of the "Diary" never appears even the shadow of a polemical attitude towards the Church, on the contrary, we perceive a great love, a passionate need for the Church. Just why is it necessary to question today, as a whole, the Church is striving with all his best energies to the evangelization of the poor? And if we fix our gaze above the priest, there is now, practically, the preferential option for the poor? Now seem remote times those in which the priests (and even a few!) Were able to decide that way of being that is described in the "Diary": living with the past, driven by such urgent apostolic Desiring to liken him that being rich has become the last and servant of all.

The Italian Prado was born in that crucible of ideas, impulses of the Council, of a renewed turmoil and trouble if you lose the tension of the early human and evangelical. Someone, during the last Congress, had the impression of seeing a tired Prado. I hope it is not. The first to take themselves away from fatigue and resignation should be just the elderly. To them, according to his manner turned Olivo: "I urge the elders among you, who like them as a senior ..." (1 Peter 5:1), to be witnesses of what the true Shepherd has done in your life. Telling "the wonderful deeds", not an exercise in senile and sad memories, but to receive and transmit the strong reasons that animate and sustain the choices of today has become so complex and problematic. The "Diary", which should be published in its entirety belongs to this kind of narrative. The pathos that it shall help us to keep alive in us that high spiritual tension that has guided us in those years to make choices, interior and apostolic, which gave meaning to our lives.

Bolzon Olivo, "Diary . A priest of the Diocese of Treviso recounts his experience working as a scavenger in the city of Cologne 1964 "GM editor 2007, the series" Questions of Identity, "pp. 80, € 8.00 [Distributed by Tredieci: Via Leonardo Da Vinci, 5 - 31050 Ponzano Veneto - TV Tel 440 031 0422 Fax 963 835 0422].

Don Giuseppe Delogu

Berger Colour Chart Nature's Whites,

Brief History of Don Silvio Trevisani nel Mondo

The book "A Memory for immigrants", is part of the series "Questions of identity " and offers several interviews as Don Canuto Toso (which traces the history of the Association Trevisani nel Mondo by himself founded), and Mgr. Riboldi Antonio, Bishop Emeritus of Acerra, who spoke of his long human experience and priestly gained close to immigrants - native of Santa Ninfa in Belize - have settled in countries like Germany, Switzerland, USA, Canada and Venezuela.

The volume also contains an interview with Swiss historian Cesare Santi speaking of migration that have invested in the past centuries and the valleys of Mesolcina Calanca (canton of Grisons, Switzerland Italian), while a ' Interview with Regina Cimmino, Istrian refugees, talks about the exodus of Italians who had to leave Istria and Dalmatia to escape the massacres committed by the militiamen of Titus.

Volume closes with two essays: the first, the young Swiss anthropologist Michael Nussio focuses on the peculiarities of cultural and linguistic Puschlav, ethnically Italian but including in Switzerland, while in the second essay, signed by the magistrate Domenico Airomir, we examine some Islamic immigration issues deeply at odds with the values \u200b\u200bof the Old Continent.

Data Volume:
Curator: Silvano
Carlo Title: A Memory for migrants
Subtitle: In dialogue with Toso Canuto, Antonio Riboldi, Cesare Santi, Queen Cimmino, Michael Nussio, Domenico Airomir
Publisher : GM 2007, ISBN 978-88-95500-00-3, € 10.00, pp. 96. Necklace "Questions of identity " with the moral support of the cultural "Nice Italian .

in Treviso province and the volume distribution is entrusted to Tredieci based in Villorba, via Fratelli Rosselli 19 / 5, tel. 0422 440031 - fax 0422 963835)

To request a copy contact address centrostudipaoli@libero.it

Photo: Don Canuto Silvano Toso, Carlo

Personal Qualities Of An Anesthesiologist

Favrin library Costeniero

Costeniero the Library of Castelfranco Veneto Don Silvio has Favrin presented the third volume of the series "Questions of identity" entitled "Memory of reality glimpsed" and curated by Marisa Olivo Bolzon and Restello (GM editor 2008, pp. 120, € 10.00). The volumes of the series "Questions of identity " have the moral support of the Cultural Association "Nice Italian".




The book contains interviews with five priests working in communion with the Church of Treviso: men who are constantly questioning their own way of being priests, and relate to others. They are men who do not like to identify with a caste and are always ready to get involved. They are also real people who have much to say because they know they listen to others and reflect on these words ...


There are many priests who can produce a resume worthy of a surveyor or an engineer from the Catholic press reading profiles of pastors leaving a community to another or to retire, it appears to be the best energy they made during their ministry has been designed to restore towers, or Canonical to restructure rural capitals, to build up speakers and put under the facilities of the church. The priests involved in this editorial initiative, do not have a curriculum like this: despite working in communion with the Church of Treviso, carry out their ministry in a situation that can be described as secular.

As written in the book, the word "secular" is not in this context to be understood in clerical or political sense, but in the sociological sense of a life immersed in the everyday. They are actually priests who live alongside the most vulnerable members of our society, as Don Claudio Miglioranza who lives with seven Senegalese Muslim in an old farmhouse in the country of Castelfranco Veneto, or Vallotto Don Julian, who also provides much of their time to immigrants. Then there is Don Silvio Favrin who has spent his entire priestly life as a sick man among the sick, Don Umberto improved after several experienced pastoral experiences in "trench" as close to the worker priests, spent himself for the elderly, and Don Fernando Pavanello, that the Seventies to now has pledged to give dignity and a future for those living in heavy physical disabilities. They are, in short, everyone wants to know priests who have to support in the daily effort to believe that Jesus Christ is also my neighbor.