Around the myth of the “giants”, which the island’s popular tradition identifies with the deceased buried in the numerous protohistoric megalithic tombs called “giants’ tombs”, and the renewed mythopoiesis fueled by the discovery of Nuragic statues of ancient heroes and warriors in the archaeological excavations conducted at the necropolis of Mont’e Prama (Cabras), Sardinia manifests forms of valorization of the cultural and naturalistic heritage that come into conflict with industrial policies, especially those of the green economy. Cultural heritage, environmentalism, new economy and circular economy are at stake in the practices and narratives of the local, revealing, like a litmus test, the various forms of positioning of powers around common goods. Like Ariadne's thread, in fact, the "giants", real and metaphorical objects, between tradition and commercial brand, allow the ethnographer to examine the historical-identity rhetoric and the political, social and economic dimension of the ways of thinking and practicing the "common goods" (water, land, landscapes, cultural goods), shared or claimed, preserved or built by the various subjects involved (social organizations, neo-environmentalist committees, institutions, political and economic subjects). Following the "giants" of yesterday and today, the practices in place in the patrimonializing arena reveal hegemonic processes and subalternity that accompany the forms of appropriation, use and management of common goods.
Intorno al mito dei “giganti”, che la tradizione popolare isolana identifica con i defunti sepolti nelle numerose tombe megalitiche protostoriche dette “tombe dei giganti”, e alla rinnovata mitopoiesi alimentata dal rinvenimento di statue nuragiche di antichi eroi e guerrieri negli scavi archeologi condotti presso la necropoli di Mont’e Prama (Cabras), in Sardegna si manifestano forme di valorizzazione del patrimonio culturale e naturalistico che entrano in frizione con le politiche industriali, soprattutto con quelle della green economy. Beni culturali, ambientalismo, new economy ed economia circolare sono in gioco nelle pratiche e nelle narrazioni del locale, rivelando, come una cartina di tornasole, le varie forme di posizionamento dei poteri intorno ai beni comuni. Come un filo di Arianna, infatti, i “giganti”, oggetti reali e metaforici, tra tradizione e marchio commerciale, consentono all’etnografo di esaminare le retoriche storico-identitarie e la dimensione politica, sociale ed economica dei modi di pensare e praticare i “beni comuni” (acque, terre, paesaggi, beni culturali), condivisi o rivendicati, preservati o costruiti dai vari soggetti coinvolti (organizzazioni sociali, comitati neo-ambientalisti, istituzioni, soggetti politici ed economici). Seguendo i “giganti” di ieri e di oggi, le prassi in atto nell’arena patrimonializzante svelano processi egemonici e subalternità che accompagnano le forme di appropriazione, uso e gestione dei beni comuni.
Conflitti all’ombra dei “giganti”. Antropocene, beni comuni e sviluppo sostenibile in Sardegna
Tatiana Cossu
2024-01-01
Abstract
Around the myth of the “giants”, which the island’s popular tradition identifies with the deceased buried in the numerous protohistoric megalithic tombs called “giants’ tombs”, and the renewed mythopoiesis fueled by the discovery of Nuragic statues of ancient heroes and warriors in the archaeological excavations conducted at the necropolis of Mont’e Prama (Cabras), Sardinia manifests forms of valorization of the cultural and naturalistic heritage that come into conflict with industrial policies, especially those of the green economy. Cultural heritage, environmentalism, new economy and circular economy are at stake in the practices and narratives of the local, revealing, like a litmus test, the various forms of positioning of powers around common goods. Like Ariadne's thread, in fact, the "giants", real and metaphorical objects, between tradition and commercial brand, allow the ethnographer to examine the historical-identity rhetoric and the political, social and economic dimension of the ways of thinking and practicing the "common goods" (water, land, landscapes, cultural goods), shared or claimed, preserved or built by the various subjects involved (social organizations, neo-environmentalist committees, institutions, political and economic subjects). Following the "giants" of yesterday and today, the practices in place in the patrimonializing arena reveal hegemonic processes and subalternity that accompany the forms of appropriation, use and management of common goods.File | Dimensione | Formato | |
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