The first female mayor in Rome’s history, Virginia Raggi, is faced with a dual challenge. First, she must try to solve the chronic problems of a city mired in debt and struggling with an ongoing emergency caused by chronic traffic problems and chaotic waste disposal. Then the young mayor must experiment with new ways of exercising power to establish the transparency required to restore the reputation of a political class that has led Rome to become known as the “Mafia Capital,” with its own “in-between world” made up of corrupt politicians, business people, and criminals. Since assuming office, Raggi has faced a political impasse, and her administration has suffered an embarrassing string of resignations and judicial scandals that have brought into question the city’s future prospects. Rome is now at a crossroads that may lead to either a much-awaited renaissance or a definitive meltdown.
The Never-Ending Crisis in the Capital
The Rescue of Jews in Marseille and Nice, 1940-1943
Père Marie-Benoît was a French Capuchin priest who helped rescue thousands of Jews in Marseille, Nice, and Rome during the Holocaust. Unlike most non-Jewish rescuers, however, he worked regularly with courageous, dynamic Jewish men who became close personal friends. This article examines his cooperation with his first Jewish associate, Joseph Bass, who set up the Service André for Jewish rescue in Marseille. With Bass and his assistants, Père Marie-Benoît hid Jews in small units throughout the region; created networks to supply fugitives with food, documents, money, and moral support; enlisted help from sympathetic local bureaucrats; and avoided dependence on large Jewish assistance organizations. Working together, the Jews and non-Jews were much more effective than either group could have been alone. Père Marie-Benoît later applied these techniques to rescue activities in Rome. This article also examines why Père Marie-Benoît became involved in Jewish rescue in the first place, and shows that his wartime experiences determined his subsequent lifelong dedication to Jewish-Christian reconciliation.
Giovanni Di Franco
Gianni Alemanno’s 2008 victory in Rome caused great surprise, given
that up until a few hours before the election it seemed certain that he
would become a minister in the new Berlusconi government, as it was
generally assumed that the results of the battle for the Campidoglio
were a foregone conclusion. For the first time, a politician belonging
to a party originating from the old Movimento Sociale Italiano (MSI,
Italian Social Movement) took on the role of mayor of Rome. In 1993,
Gianfranco Fini, then leader of the MSI, ran for mayor but was defeated
in the second ballot by Francesco Rutelli himself. For the 15 years
since then, the capital had been a stronghold of the center-left, which
remained in power primarily due to the success of its mayors, Rutelli
and Walter Veltroni (two terms each, even though the second term
of the latter lasted only two years). In 2006, Alemanno was roundly
defeated in the first round by Veltroni, winning barely 37.1 percent of
the votes. How was such a reversal of support among the Roman electorate
possible in little over two years?
Negotiating the Gaze in the Travel Writings of Anthony Munday and Thomas Dallam
In “eyewitness” accounts of the Mediterranean by Anthony Munday and Thomas Dallam, assertions of allegiance to Elizabethan England are destabilized by the physicality of “looking.” Early modern theories of vision and post-Reformation constructions of the viewed contributed to conceptualizations of objectified spectacle as a source of physical threat to the viewer. This article explores Munday's and Dallam's negotiations of the physicality of visual experiences as the authors participate in interactive modes of viewing demanded by the rituals and ceremonies of strangers. Witnessing a Jesuit whipping himself before devotional objects at the English college in Rome in 1578, Munday's emphasis on his physical difference to the Jesuit reproduces the idolatrous interaction with the viewed that this author critiques. Describing his presentation of a mechanical organ to the Sultan Mehmed III in Constantinople in 1599, Dallam's spectatorship is distorted as he becomes a functional part of the ceremonial display of this instrument.
In 1578, a same-sex community that gathered in a church, performing marriages between men, was discovered in Rome. Documentary evidence now verifies this story, reported by many sources, including a passage of Michel de Montaigne's Travel Journal, but which was for a long time denied by scholars. While briefly reconstructing this affair, this article explores the complex emotional regime surrounding the episode. In particular, it argues that those who participated in the ceremonies did so not only as an expression of affection for their partners, but also in an attempt to legitimize their relationships in a rite that imitated the Counter-Reformation sacrament of marriage. This approach challenges the predominant historiography on the birth of homosexuality and helps us to better understand the sentiments of those who were part of a same-sex community in Renaissance Rome.
The Politics of Rape in Shakespeare's Lucrece
Peter J. Smith
Diana Fuss questions the "tendency to psychologize and to personalize questions of oppression, at the expense of strong materialist analyses of the structural bases of exploitation." While Shakespeare's poem acts in the opposite direction, it is a brave critic who will argue that their depersonalised readings of rape must be recognised to be more progressive or radical than those that focus on the victim. Rape is after all not a literary event, but a terrible reality with real-life casualties.
On 16 October 1609 a group of relics, including a piece of the true cross that the Spaniard Fra Juan Benegas had brought from Rome to Malta, was translated from Valletta to Rabat in a national procession. Grand Master Alof de Wignacourt (1601
Where Is Constancy?
William A. Quinn
), marriage negotiations between Rome and Syria cause a controversy that seems to resolve itself only as a fatigued compliance with necessity: Diverse men diverse thynges seyden; They argumenten, casten up and doun; Many a subtil resoun forth they leyden
Travel Tales of Captivity in Rabbinic Literature
-Roman war (66–73 CE), or the “seven hundred men, whom Titus had selected out of the rest as being eminently tall and handsome of body,” who were to be displayed during his imperial triumph in Rome ( Josephus 1999: VI.9.3 , VII.5.3  ). For these
Christopher Hill, Sara Silvestri and Elif Cetin
The migration crisis is analyzed here in the context of the challenges that Italy faces as a country of immigration during a period of recession. It is argued that there has been no serious debate in Italy on multiculturalism or on religious freedom, despite the growing sociocultural and religious diversity arising from population movements and international conflict. The analysis begins with the Italian government’s attempts in 2015 to deal with migration and diversity and the associated domestic conflicts at the levels of both party politics and civil society. The external dimension of Italian politics is examined in terms of Rome’s impatient calls for EU help and the weak political position of Italy in relation to the root causes of migration. After discussing the meaning of the Christian/Catholic identity of the country in its present state, the chapter concludes that Rome has little choice but to develop a more long-term view with regard to diversity and integration.