Cette thèse analyse la relation entre l’ironie et la mélancolie à partir d’un corpus d’œuvres de voyageurs français en Sicile. Ce corpus est constitué de récits de voyage disposant de caractéristiques communes : Lettres sur la Sicile écrites pendant l’été de 1805 du marquis de Foresta, Souvenirs de la Sicile du comte de Forbin, Un tour en Sicile du baron de Nervo, Vingt jours en Sicile du comte de Marcellus et Mes souvenirs de bonheur ou neuf mois en Italie de Paul de Julvécourt. Chez ce dernier, la Sicile n’apparaît que dans les lettres XII à XXXVII.Articulé en trois parties, ce travail cherche à montrer l’étroite relation qui existe entre l’ironie et la mélancolie dans les récits choisis. Notre étude porte tout d’abord sur la description de l’espace naturel et sur la façon dont l’ironie intègre les paysages mélancoliques. Puis, l’analyse se concentre sur l’enchevêtrement de ces deux concepts dans la description des fragments : ainsi, les fragments des villes en ruine se reflètent dans l’écriture fragmentaire. Enfin, notre travail aborde la mise en scène de l’écrivain et de l’« Autre » rencontré pendant son parcours. Le rire, suscité par la théâtralité du Sicilien, recouvre un arrière-plan mélancolique. / As regards the main theme of this thesis, it deals with the relationship between irony and melancholy inside a Corpus of French travelers in Sicily. This Corpus has been selected according the mutual presence of common elements ; the corpus is composed of the following short stories of which the authors are considered to be Romantic: Lettres sur la Sicile écrites pendant l’été de 1805 of the Marquise of Foresta, Souvenirs de la Sicile of the Count of Forbin, Un tour en Sicile of the Baron of Nervo, Vingt jours en Sicile of the Count of Marcellus and Mes souvenirs de bonheur ou neuf mois en Italie of Paul of Julvécourt.In this last tale the presence of Sicily is highly vivid from XXII Letter up to XXXVIII Letter.The main purpose of this thesis,which is organized into three parts,it is to demonstrate the existence strong link between irony and melancholy in the chosen short stories. Firstly the analysis is focused on the description of natural space and on Irony and how it can be connected to this melancholic landscapes. Secondly the analysis is based on the connection and the interlacement between both the concepts of melancholy and irony,throughout the description of the fragments of the cities.The fragmentary aspect of old ruines is vividly reflected in the style of writing which appears disconnected and fragmentary like the landscapes described. Finally the attention is focused on the writer’s ideal drama and on his role in the play with the ‘Other’ who has been met during the journey. Behind the comic laugh that comes from the theatricality of Sicilians,it can be noticed a melancholic background hidden.

Diodoro de Sicília historiador que viveu no século I antes da época comum escreveu uma obra intitulada Biblioteca Histórica constituída de quarenta volumes dos quais restaram integrais apenas dos livros I ao V (fragmentos dos livros VI ao X), e dos livros XI ao XX (fragmentos dos livros XXI ao XL). O autor escreveu em sua monumental obra a história universal desde os primórdios (incluindo história egípcia, história dos povos bárbaros, história grega e romana) até à sua própria época (última data citada por Diodoro diz respeito à colonização de Tauromênion, empreendida no reinado de Otávio [XVI, VII, 1]). Entretanto, Diodoro nunca foi considerado, nem em sua própria época, nem em épocas posteriores, um historiador original: sua obra foi considerada uma cópia incessante de outros autores. O centro da controvérsia nos tempos modernos (a partir do século XIX) foi a Quellerforschung (pesquisa das fontes) que intentou buscar no texto diodoriano autores perdidos (que ele cita explicitamente em sua Biblioteca) da época helenística como se o mesmo apenas os tivesse copiado. Essa pesquisa teve por objetivo resgatar a originalidade da Biblioteca Histórica buscando conferir a seu autor a autoria de seus escritos. Longe de ser um mero copista, Diodoro é um historiador-educador que busca instruir seus leitores dando um caráter de utilidade no aprendizado de uma vida correta e justa. Pode-se dividir a Biblioteca em duas partes: a primeira (livros I ao V), de cunho etnográfico-geográfico, narra como os homens foram capazes de caminhar rumo à vida civilizada (ou não, no caso dos bárbaros). A recorrência dos termos parádoxa e thaumázein significando espanto, admiração e maravilhamento mostram como a humanidade foi capaz de superar as dificuldades de uma existência difícil e hostil tornando-se capaz de viver em sociedade. A segunda parte (livros XI ao XX) da Biblioteca, Diodoro dedica-se a narrar a história do mundo (especialmente a da Grécia) mostrando o exemplo dos grandes homens, sobretudo nos campos de batalha. Parádoxa deixa de significar maravilha ou espanto e, aliada à Fortuna (tých), ganha o sentido de contrário a toda expectativa. Assim, Diodoro mostra que a Divina Providência (theia pronoía) interfere nos assuntos humanos e cabe ao historiador mostrar como os grandes homens se comportaram diante dos sucessos / Diodorus Siculus a historian that lived in the first century before the Common Era wrote a work entitled Library of History constituted of forty volumes from which remained intact only the books I through V (fragments of the books VI through X), and from the books XI through XX (fragments of the books XXI through XL). The author wrote in this monumental work of universal history since the primordial times (including egyptian history, barbaric peoples history, greek and roman history) through his own (last date mentioned by Diodorus concerns the Tauromenion colonization that took place during the reign of Octavian [XVI, VII, 1]). However, Diodorus has never been considered, not even on his own time, nor in the eras after that, an original historian: His writings were considered an inexorable copy of others authors. The focus of this controversy in modern times (starting in the XIX century) was the Quelleforschung (sources research) that intended to search on the diodorian texts for lost authors (that he explicitly quotes in his Library) from the Hellenistic era as if they were solely copied. This research had for objective to reclaim the originality of the Library of History seeking to confer to its author the authorship of his writings. Far from being a mere copyist, Diodorus is a historian-educator that seeks to instruct his readers giving a utility character in the learning of a correct and just life. The Library can be divided in two parts: the first one (books I to V), of ethnographicgeographical connotation, narrates how humankind was able to walk towards civilization (or not, in the case of the barbarians). The recurrent terms parádoxa and thaumázein meaning amazement, admiration and marvelous-ment, show how humanity was capable of overcoming the difficulties of a hostile existence and becoming apt to live in society. The second part (books XI to XX) of the Library, Diodorus dedicates into narrating the history of the world (specially Greece), by setting the example of great men, especially in the battle field. Parádoxa does not signify marvelous or amazed and, allied to Fortune (tých), it gains the meaning of contrary to all expectations. Hence, Diodorus shows that the Divine Providence (theia pronoía) interfere in human business and its up to the historian demonstrate how the great men behaved facing the success and failures of existence. The moralizing character from the Library attributes to history an extremely important role, for it is up to it demonstrate who deserves to figurate in glory or abasement through the perennially that only history can confer. Diodorus behaves as a judge that points out those who, in their acts, have succeeded and made mistakes, not only narrating the facts, but incentivizing his reader to a virtuous behavior and to a moral aret.

L’objectif de cette recherche est d’étudier les forces de l’ordre siciliennes pendant la dictature garibaldienne de 1860, pour montrer comment l’île a été concrètement administrée par les chemises rouges dès la libération de Palerme. Il s’agit donc de saisir les traces de continuité ou de discontinuité en matière de contrôle territorial, d’ordre public et de police dans la région, au moment de la construction du nouvel État italien. L’effondrement du régime bourbonien dans l’île, causé par la nouvelle « révolution » sicilienne, laissa le pays dans une profonde crise politique et sociale. Il ne s’agissait pas seulement d’assurer le contrôle de l’espace et de l’ordre public, mais aussi d’établir et de légitimer un nouvel équilibre social et politique afin de s’assurer le soutien des élites siciliennes, tout en les inscrivant dans une perspective nationale : un défi majeur, qui obligea l’exécutif garibaldien à dépasser la simple dimension militaire pour envisager des pratiques de gouvernement inédites. Dans cette thèse, il s’agit donc de relire l’histoire de la dictature garibaldienne à partir de ses institutions policières, prisme multiforme pour saisir la complexité de la réalité sicilienne. Le résultat de ce travail de recherche propose de nouveaux éléments utiles pour comprendre, d’un point de vue différent par rapport aux études antérieures, le moment clé de l’Unification italienne. / This research focuses on the Sicilian police during the Garibaldian dictatorship of 1860 and analyses how the “red shirts” ruled the island. The goal of this work is to retrace continuities and discontinuities of local control, public order and police service during the construction of the modern Italian state. The new Sicilian revolution brought about the collapse of the Bourbon regime in Sicily and the beginning of a deep social and political crisis all over the country. Therefore, the main goal of the local administration was to guarantee public order and respect for the law. In order to gain the support of local elites, the administration had to achieve a new social and political balance based on a national outlook. New practical instruments to rule the country were developed alongside existing military ones. This thesis provides a different interpretation of the history of the Garibaldian dictatorship through the “police prism”, in an effort to understand the complexity of the Sicilian context. In the end, this work underpins new elements that are useful to grasp the key moment of the Italian Unification and suggests a different interpretation of this phenomenon compared to the traditional analysis of the subject.

The influx of immigrant Sicilians into southeastern Louisiana in the nineteenth century resulted in a parallel rise of the French Quarter as a culinary destination. Through an analysis of menus, recipe books, city directories, newspapers and census rolls, this work maps the growing influence of Sicilian farmers, vendors, and restaurateurs on New Orleans foodways. The often-overlooked community of Sicilians already living in the city in the early nineteenth century set the stage for the mass migration from Sicily to New Orleans later in the century, when Sicilians gained control of the produce food market in southeast Louisiana. A comparison of local cookbooks and recipes from before the mass arrival of the Sicilians with those created after Sicilians began to dominate agricultural production in Louisiana reveals a subtle shift in the use of ingredients, as local cooks incorporated into local dishes the produce made available by Sicilian farmers and vendors.

<p>Anthropological data from fieldwork carried out among a fishing population in western Sicily show how related matrifocal nuclear families are tightly knit within larger, male-headed networks. The mother focus at the basic family level is thereby balanced and the system indicates that the mother-child unit does not function effectively on its own, as has often been argued for this type of family structure. As a result of dominating moral values which strongly emphasise the uniqueness of family and kin, people are brought up to depend heavily upon and to be loyal to their kin networks, to see themselves primarily as parts of these social units and less so as independent clearly bounded individuals, and to distinctly separate family members from non-family members. This dependence is further strengthened by matri- and/or patrivicinity being the dominant form of locality, by the traditional naming system as well as a continual use of kin terms, and by related people socialising and collaborating closely. The social and physical boundaries thus created around the family networks are further strengthened by local architecture that symbolically communicates the closed family unit; by the woman, who embodies her family as well as their house, having her outdoor movements restricted in order to shield both herself and her family; by self-mastery when it comes to skilfully calculating one's actions and words as a means of controlling the impression one makes on others; and by local patriotism that separates one's co-villagers from foreigners. Hospitality, which brings inclusion and exclusion into focus, is shown to be a means of ritually incorporating non-kin and thus containing the danger the stranger represents. </p><p>The author aims to answer the question of whether the social and physical boundaries around the family network, together with the distrust towards non-family members referred to by the informants themselves, constitute a hindrance as regards collaboration with non-kin, or if collaboration beyond the family boundaries is possible and, if so, whether or not this has to lead to the family's losing its position.</p>

Anthropological data from fieldwork carried out among a fishing population in western Sicily show how related matrifocal nuclear families are tightly knit within larger, male-headed networks. The mother focus at the basic family level is thereby balanced and the system indicates that the mother-child unit does not function effectively on its own, as has often been argued for this type of family structure. As a result of dominating moral values which strongly emphasise the uniqueness of family and kin, people are brought up to depend heavily upon and to be loyal to their kin networks, to see themselves primarily as parts of these social units and less so as independent clearly bounded individuals, and to distinctly separate family members from non-family members. This dependence is further strengthened by matri- and/or patrivicinity being the dominant form of locality, by the traditional naming system as well as a continual use of kin terms, and by related people socialising and collaborating closely. The social and physical boundaries thus created around the family networks are further strengthened by local architecture that symbolically communicates the closed family unit; by the woman, who embodies her family as well as their house, having her outdoor movements restricted in order to shield both herself and her family; by self-mastery when it comes to skilfully calculating one's actions and words as a means of controlling the impression one makes on others; and by local patriotism that separates one's co-villagers from foreigners. Hospitality, which brings inclusion and exclusion into focus, is shown to be a means of ritually incorporating non-kin and thus containing the danger the stranger represents. The author aims to answer the question of whether the social and physical boundaries around the family network, together with the distrust towards non-family members referred to by the informants themselves, constitute a hindrance as regards collaboration with non-kin, or if collaboration beyond the family boundaries is possible and, if so, whether or not this has to lead to the family's losing its position.

Oggetto dell'opera è lo studio dei contesti cultuali indigeni della Sicilia, tra l'VIII e il IV sec. a.C., al fine di ricostruire le modalità in cui si configura la sfera del sacro nel suo complesso, dall'organizzazione dello spazio sacro alle pratiche di culto. Contemporaneamente, si sono analizzati gli effetti del contatto con il mondo greco, fuggendo dalla tradizionale visione ellenocentrica, ed evidenziando, piuttosto, le forme di acquisizione e rielaborazione delle sollecitazioni esterne messe in atto dalle popolazioni locali. Un attento esame dell'evidenza archeologica, mediante una schedatura sistematica dei luoghi di culto, ha permesso di individuare sessantatre contesti, diversi per caratteristiche intrinseche e loro grado di conoscenza. L'esame complessivo della documentazione è stato sviluppato attraverso tre successive fasi cronologiche : a) VIII - prima metà del VI sec. a.C., b) seconda metà del VI - prima metà del V sec. a.C., c) seconda metà del V - prima metà del IV sec. a.C., distinguendo tre unità topografiche, corrispondenti alla Sicilia Orientale, a quella centro-meridionale e alla Sicilia Occidentale. Infine si sono tracciate alcune considerazioni conclusive sull'argomento attraverso quattro livelli, a nostro parere essenziali per la comprensione dei fenomeni cultuali: la collocazione topografica dei luoghi di culto - sia in rapporto alla realtà geomorfologica ambientale che a quella umana insediativa -, l'organizzazione dello spazio sacro e le caratteristiche planimetriche e architettoniche delle strutture cultuali, le attività rituali - dalle libagioni e dai pasti sacri alle deposizioni votive -, le divinità venerate. / The subject of this work is the study of the sacred indigenous contexts of Sicily, between 8th and 4th century BC, to reconstruct the religious sphere on the whole, from the sacred space to the cult practices. At the same time the effects of the contact with the Greek world were analysed, evading traditional ellenocentric vision, and showing, on the contrary, the forms of acquisition and elaboration of the outside spurs, that were carried out by the local populations. A careful examination of the archaeological evidence, through a systematic catalogue of the sacred places, has allowed locating sixty-three contexts, different for distinctive features and degree of knowledge. The total inspection of documentation was developed through three following periods : a) 8th first half of 6th century BC, b) second half of 6th first half of 5th century BC, c) second half of 5th first half of 4th century BC, dividing three topographic units, corresponding with eastern Sicily, with centre-southern and with western Sicily. In the end some conclusive considerations about the subject were traced, through four levels, according to us of capital importance to understand religious phenomena: the location of the sacred places - whether as regard the geographic environment or as regard the human landscape -, the organization of the sacred space and the planimetric and architectural peculiarities of the structures, the ritual practices from the libations and the sacred meals to the votive depositions -, the divinities worshipped.

Anthropological data from fieldwork carried out among a fishing population in western Sicily show how related matrifocal nuclear families are tightly knit within larger, male-headed networks. The mother focus at the basic family level is thereby balanced and the system indicates that the mother-child unit does not function effectively on its own, as has often been argued for this type of family structure. As a result of dominating moral values which strongly emphasise the uniqueness of family and kin, people are brought up to depend heavily upon and to be loyal to their kin networks, to see themselves primarily as parts of these social units and less so as independent clearly bounded individuals, and to distinctly separate family members from non-family members. This dependence is further strengthened by matri- and/or patrivicinity being the dominant form of locality, by the traditional naming system as well as a continual use of kin terms, and by related people socialising and collaborating closely. The social and physical boundaries thus created around the family networks are further strengthened by local architecture that symbolically communicates the closed family unit; by the woman, who embodies her family as well as their house, having her outdoor movements restricted in order to shield both herself and her family; by self-mastery when it comes to skilfully calculating one's actions and words as a means of controlling the impression one makes on others; and by local patriotism that separates one's co-villagers from foreigners. Hospitality, which brings inclusion and exclusion into focus, is shown to be a means of ritually incorporating non-kin and thus containing the danger the stranger represents. The author aims to answer the question of whether the social and physical boundaries around the family network, together with the distrust towards non-family members referred to by the informants themselves, constitute a hindrance as regards collaboration with non-kin, or if collaboration beyond the family boundaries is possible and, if so, whether or not this has to lead to the family's losing its position.

L'objet d'étude de cette thèse est la production en vers de Jolanda Insana, reconnue comme l'une des voix lyriques les plus importantes de l'actuelle scène poétique italienne.Dans le premier chapitre de la thèse nous avons présenté et analysé les lignes directrices de la poétique cognitive, méthodologie critique utilisée dans notre travail. La poétique cognitive prévoit l'application de certains instruments de la linguistique cognitive au texte littéraire. Dans le deuxième chapitre nous avons examiné deux questions très importantes, qui émergent à la lecture de la première production lyrique de Insana : la question de la langue et la réflexion méta-poétique. Insana utilise en effet le dialecte sicilien pour deux raisons : régénérer la langue poétique italienne ; dénoncer la disparition du dialecte. Cette disparition indique aussi la disparition des microstructures sociales qui se portent garantes du bon fonctionnement de toute communauté. À l'intérieur de ces petites communautés donc, se trouve pour Insana le système de valeurs qu'il convient d'assumer comme alternative la plus valide à l'homologation culturelle globalisée. Dans le troisième chapitre nous avons examiné la fonction civile de la dernière production lyrique de Insana. La poétesse dénonce les "maux" de la contemporanéité, les dérives du monde actuel, tout en invoquant un retour à la terre, pour renouer ce contact avec la nature égaré au cours des temps. En consacrant ses poèmes à la santé de la planète et à sa correcte évolution, elle parle, métaphoriquement, de la vie humaine. Les scènes bucoliques qu'elle utilise révèlent en outre tous les signes environnementaux de sa Sicile, une terre qui resurgit chez Insana de façon quasi inéluctable. / The subject of the study carried out in this thesis is the poetic work of Jolanda Insana, regarded as one of the major authors in the Italian contemporary poetic scene. The first chapter gives the guidelines for Cognitive Poetics, the critical method we used, which involves the application of some instruments of Cognitive Linguistics to literary texts. In the second chapter we examine two important aspects of the first part of Insana’s poetic production: her language and the metapoetic reflection. Insana uses Sicilian dialect for two main reasons: to renew the Italian poetic language and to denounce the dialect’s die off. The disappearance of dialect parallels the disappearance of some social microstructures that are fundamental to the proper functioning of every community. Therefore the poet recognises in small communities a system of values to be taken as the most viable alternative to cultural globalization. The third chapter inspects the civil function found in the second part of Insana’s literary work. The poet points out the ills of contemporaneity, the world’s crookedness, crying at the same time for a return to the land, for a lost primitive relationship with nature by metaphorically linking Earth’s health and functioning to human life. The bucolic scenes she describes reveal the environmental marks of Sicily, which inexorably recurs throughout, being the main motif in her works.

Diodoro de Sicília historiador que viveu no século I antes da época comum escreveu uma obra intitulada Biblioteca Histórica constituída de quarenta volumes dos quais restaram integrais apenas dos livros I ao V (fragmentos dos livros VI ao X), e dos livros XI ao XX (fragmentos dos livros XXI ao XL). O autor escreveu em sua monumental obra a história universal desde os primórdios (incluindo história egípcia, história dos povos bárbaros, história grega e romana) até à sua própria época (última data citada por Diodoro diz respeito à colonização de Tauromênion, empreendida no reinado de Otávio [XVI, VII, 1]). Entretanto, Diodoro nunca foi considerado, nem em sua própria época, nem em épocas posteriores, um historiador original: sua obra foi considerada uma cópia incessante de outros autores. O centro da controvérsia nos tempos modernos (a partir do século XIX) foi a Quellerforschung (pesquisa das fontes) que intentou buscar no texto diodoriano autores perdidos (que ele cita explicitamente em sua Biblioteca) da época helenística como se o mesmo apenas os tivesse copiado. Essa pesquisa teve por objetivo resgatar a originalidade da Biblioteca Histórica buscando conferir a seu autor a autoria de seus escritos. Longe de ser um mero copista, Diodoro é um historiador-educador que busca instruir seus leitores dando um caráter de utilidade no aprendizado de uma vida correta e justa. Pode-se dividir a Biblioteca em duas partes: a primeira (livros I ao V), de cunho etnográfico-geográfico, narra como os homens foram capazes de caminhar rumo à vida civilizada (ou não, no caso dos bárbaros). A recorrência dos termos parádoxa e thaumázein significando espanto, admiração e maravilhamento mostram como a humanidade foi capaz de superar as dificuldades de uma existência difícil e hostil tornando-se capaz de viver em sociedade. A segunda parte (livros XI ao XX) da Biblioteca, Diodoro dedica-se a narrar a história do mundo (especialmente a da Grécia) mostrando o exemplo dos grandes homens, sobretudo nos campos de batalha. Parádoxa deixa de significar maravilha ou espanto e, aliada à Fortuna (tých), ganha o sentido de contrário a toda expectativa. Assim, Diodoro mostra que a Divina Providência (theia pronoía) interfere nos assuntos humanos e cabe ao historiador mostrar como os grandes homens se comportaram diante dos sucessos / Diodorus Siculus a historian that lived in the first century before the Common Era wrote a work entitled Library of History constituted of forty volumes from which remained intact only the books I through V (fragments of the books VI through X), and from the books XI through XX (fragments of the books XXI through XL). The author wrote in this monumental work of universal history since the primordial times (including egyptian history, barbaric peoples history, greek and roman history) through his own (last date mentioned by Diodorus concerns the Tauromenion colonization that took place during the reign of Octavian [XVI, VII, 1]). However, Diodorus has never been considered, not even on his own time, nor in the eras after that, an original historian: His writings were considered an inexorable copy of others authors. The focus of this controversy in modern times (starting in the XIX century) was the Quelleforschung (sources research) that intended to search on the diodorian texts for lost authors (that he explicitly quotes in his Library) from the Hellenistic era as if they were solely copied. This research had for objective to reclaim the originality of the Library of History seeking to confer to its author the authorship of his writings. Far from being a mere copyist, Diodorus is a historian-educator that seeks to instruct his readers giving a utility character in the learning of a correct and just life. The Library can be divided in two parts: the first one (books I to V), of ethnographicgeographical connotation, narrates how humankind was able to walk towards civilization (or not, in the case of the barbarians). The recurrent terms parádoxa and thaumázein meaning amazement, admiration and marvelous-ment, show how humanity was capable of overcoming the difficulties of a hostile existence and becoming apt to live in society. The second part (books XI to XX) of the Library, Diodorus dedicates into narrating the history of the world (specially Greece), by setting the example of great men, especially in the battle field. Parádoxa does not signify marvelous or amazed and, allied to Fortune (tých), it gains the meaning of contrary to all expectations. Hence, Diodorus shows that the Divine Providence (theia pronoía) interfere in human business and its up to the historian demonstrate how the great men behaved facing the success and failures of existence. The moralizing character from the Library attributes to history an extremely important role, for it is up to it demonstrate who deserves to figurate in glory or abasement through the perennially that only history can confer. Diodorus behaves as a judge that points out those who, in their acts, have succeeded and made mistakes, not only narrating the facts, but incentivizing his reader to a virtuous behavior and to a moral aret.