Interviews to artists
Cosa ne pensi della costruzione di una moschea a Venezia?
What do you think about the construction of a mosque in Venice?
Would you support the proposal?
Studente di arti visive e dello spettacolo - IUAV
“Bello, sarebbe proprio divertente! Una bella moschea a Venezia… vediamo se ci riusciamo!
Dopo i fallimenti dell’idea di vari architetti moderni da Wright, a Le Corbusier, a Kahn che hanno provato a lasciare un segno a Venezia e non ci sono riusciti, possiamo provare a costruire una moschea.”
Prof. R.Nicolini
Docente Università Reggio Calabria
Docente Workshop 2008 – IUAV
“I pochi cittadini di Venezia non credo abbiano problemi di integrazione con gli immigrati anche perché qui ce ne sono pochi, e quei pochi che ci sono sono ben accolti. Venezia è una città multiculturale!”
Studentessa di Arti visive e dello spettacolo – IUAV
“Sì la accetto, e se fossi musulmano la supporterei”
Studente dell’Accademia di belle arti di Venezia
“Bisognerebbe che ci fosse una nuova corrente, molto forte, che a un certo punto dice no!
Deve arrivare anche il contemporaneo a Venezia, e a questo punto potrebbe arrivare anche la moschea.”
Prof.ssa M.Borgherini
Docente IUAV
03. INTERVIEW TO LEFT HEADQUARTERS “TUTTINPIEDI” ABOUT A NEW MOSQUE BUILDING IN VENICE
1-what are the links between oriental culture and venetian one?
Now there aren’t any links. Maybe there were some in the past above all for economic reasons.
2-is it possible to build a mosque in Venice?
I don’t think they’ll build a mosque, the soil cost a lot and build a religious building isn’t economical convenient
3-where do you build it?
4-how will community react?
It depends how you propose the build. We live in a xenophobic world. It’s really important that the new building won’t become a motif of politic conflict from right side(as it happens for Sinti village).
How do population accept them?
Don’t you think a new Mosque can be a symbol of religious and social integration?
5-who will pay this mosque?
Certainly not the municipality. we think every religious building must be financed by private and not public. We think the autocreation of a mosque is the best direction.
4. INTERVIEWS TO HISTORIANS
After an interresting introduction about the historical coexistence between Muslims and Venetians, she says: "There aren't many Muslims in Venice, a great number of them lives and works in Mestre, in terra firma. A mosque wuold be only a political symbol, an icon, because Venice is always under reflatctors, it's the object of medias attention."
prof. CORRADO BALISTRERI (expert in Venetian history and professor in IUAV)
8. THREE URBANISTS for a TRIPLE INTERVIEW
Yesterday we interviwed three Urbanists about the proposal to build a Mosque in Venice and surrounding. We tried to undestand the main differences between their points of views in order to underline how some "specialists" can differently interpretate this topic.
Ieri abbiamo intervistato tre Urbanisti riguardo alla proposta di costruire una Moschea a Venezia e dintorni. Abbiamo cercato di capire quali fossero le differenze principali del loro pensiero per sottolineare come la questione possa essere intesa diversamente da degli "specialisti".
The three interviews were based on 8 Questions:
Le tre interviste sono state basate su 8 Domande:
1- Which are the caracteristics of Islam’s culture that have influenced the urban Venice development?
1- Quali sono le caratteristiche della cultura islamica che hanno influenzato lo sviluppo della città di Venezia?
2- What sort of effect could the build of new Mosque cause in Venice?
(urban, social, economic and turistic aspects)
2- Quali effetti potrebbe avere sulla città di Venezia la costruzione di una Moschea?
3- Could the built of a new Mosque cause the creation of a new “ghetto”?
3- La costruzione della Moschea potrebbe portare alla creazione di un nuovo “ghetto”?
4- Wich are the rules to chose the area of building?
4- Quali sono i criteri sui quali basarsi per collocare la Moschea?
5- Have you read/heard about that church in Ponzano which changes into a mosque each Friday now ? What’s your personal feeling/impression about that ?
5- Ha sentito parlare della chiesa di Ponzano che diventa una Moschea ogni venerdì?
6- What do you think about the possibility to build a temporary structure for the new Mosque?
6- Cosa pensa riguardo alla possibilità di realizzare delle strutture temporanee da adibire a Moschea?
7-How do you see Venice reacting to upcoming massive Muslims immigrants wavesprevisions from Asia and Africa to Europe ?
7- Come pensa che reagirà Venezia all’aumento di flussi migratori di islamici dall’Africa all’Asia?
8- Do you think Venice present the need to build a Mosque? Would you support the provision of a mosque in Venice ?
8- Secondo lei si presenta la necessità di costruire una Moschea a Venezia?
The three Urbanists interviewed are:
_MARIA CHIARA TOSI
She was supervisor for the Department of Architectural Monuments and Urban Development in Veneto and Venice. She actually is an urbanist teacher at the IUAV, but she had also worked in Paris, Berkeley and in other italian university. She had realized several masterplans and she is actually working for complete the Ferrara’s masterplan.
She agree about the proposal to built a Mosque in Venice because she consider the topic not only as a “religious need” but she think to the subject in term of “association space”, as an opportunity to satisfy an other requirement feel from a part of population.
She say we should consider the Mosque as a “multifunctional center”, a build that could transform itself sometimes in a Church, other times in a Gym or, why not, also in a park for children. She imagines a space with no boundaries, open to all the possibility of transformation in order to suggest the idea of cultural integration.
She considers Venice a good place to welcome a Mosque because is a city historically and morphologically influenced by other cultures, people and styles.
E’ daccordo con la proposta di costruire una Moschea a Venezia perchè non considera la questione solo come una necessità di tipo religioso, ma pensa all’argomento in termini di “spazio d’associazione”, come l’opportunità di soddisfare un’altra esigenza sentita da una certa parte della popolazione.
Sostiene che dovremmo considerare la Moschea come un “centro multifunzionale”, un edificio che può trasformarsi in una Chiesa, a volte in una palestra o, perché no, anche in uno spazio-gioco.
Immagina una spazio senza vincoli, aperto a tutte le possibilità di trasformazione in modo da suggerire l’idea di integrazione culturale.
Considera Venezia un luogo adatto ad accogliere una Moschea in quanto città storicamente e morfologicamente influenzata da altre culture, popoli e stili.
_LEONARDO CIACCI
He is an urbanist and also an urbanistic teacher at the IUAV. He is expert about urbanistic’s theories and history, and he is particularly interested about intercultural communication in urbanism and geographical development.
He agree and disagree with the possibility to build the Mosque in Venice: he thinks the city don’t need it because islams are not a large part of population but, at the same time, could be realize to satisfy the deside of some people to have a religious building for preyer. For this reason he proposes to cheanges into a Mosque a pre-existente building, although Venice doesn’t offer the best urban condition to confront muslims pilgrimage in some particular religious period.
Moreover, he suggests the possibility to build it in other part of the hinterland in order to be reach by more people than in Venice.
He also speaks about the Mosque’s dimension: we haven’t necessary to think at an huge bulding with a symbolic function because the Mosque could be little and useful to carry out religious function.
Ciacci è sia d’accordo che contrario all’idea di costruire una Moschea a Venezia: pensa che la città non ne abbia bisogno poichè gli islamici non sono molti tra la popolazione ma, allo stesso tempo, potrebbe essere realizzata per soddisfare la necessità di coloro che sentono la necessità di pregare in una struttura religiosa. Per questo motivo propone di trasformare degli edifici già esistenti in Moschea, sebbene Venezia non offra le condizioni urbane migliori per accogliere i pellegrinaggi dei musulmani in alcuni particolari periodi religiosi. Tuttavia, suggerisce la possibilità di costruire la Moschea in un’altra parte dell’entroterra in modo da poter essere raggiungibile da molte più persone rispetto che a Venezia.
_ALBERTO CECCHETTO
He was born in Venice and he is an architect and also an urbanist. He had realized a large number of masterplan in Italy as, for example, Trieste or Assisi. He had showed him projects at the Biennale of Venice four times and in 1989 he won the International Architectural Prize Andrea Palladio.
He believe that islam culture had influenced the urban Venice development under two main aspects: sensuality and softness. We can recognized its typical signs walking on the roads or watching the building’s facades, in the verticalism of forms, in the floreal decorations. Venice is also a city that presents many form of “pilgrimage”: waves of turists every day cover the same routes having the same destination. Venice’s urbanistic is perfect to suggest the ideas of a “journey” and also offers several location to build a Mosque. He suggests the idea of a “floating Mosque” as a mobile building directly in contact with water that could arrive in many location (if Mohammed couldn’t go to the mountain, the mountain go to Mohammed). Also he propose Marghera in order to improve the degrading situation of this industrial area and to mark the Mosque’ symbolic role. In the end, he speaks about the sense of “democracy” that caracterized Venice.
'I despise Islamism': Ian McEwan faces backlash over press interview
Leonardo Ciacci gave us this interesting articol and we think it could be usefull for all the groupes...
"The novelist Ian McEwan has launched an astonishingly strong attack on Islamism, saying that he "despises" it and accusing it of "wanting to create a society that I detest". His words, in an interview with an Italian newspaper, could, in today's febrile legalistic climate, lay him open to being investigated for a "hate crime".
In an interview with Guido Santevecchi, a London correspondent for Corriere della Sera, the Booker-winning novelist said he rarely grants interviews on controversial issues "because I have to be careful to protect my privacy". But he said that he was glad to leap to the defence of his old friend Martin Amis when the latter's attacks on Muslims brought down charges of racism on his head. He made an exception of the Islamic issue out of friendship to Amis, and because he shares the latter's strong opinions.
"A dear friend had been called a racist," he said. "As soon as a writer expresses an opinion against Islamism, immediately someone on the left leaps to his feet and claims that because the majority of Muslims are dark-skinned, he who criticises it is racist.
"This is logically absurd and morally unacceptable. Martin is not a racist. And I myself despise Islamism, because it wants to create a society that I detest, based on religious belief, on a text, on lack of freedom for women, intolerance towards homosexuality and so on – we know it well."
McEwan – author of On Chesil Beach and the acclaimed Atonement and Enduring Love – has spoken on the issue of Islamism before, telling The New York Times last December: "All religions make very big claims about the world, and it should be possible in an open society to dispute them. It should be possible to say, 'I find some ideas in Islam questionable' without being called a racist."
But his words in the Corriere interview are far stronger, although they do fall short of the invective deployed by Martin Amis. He has said "the Muslim community will have to suffer until it gets its house in order", and told The Independent's columnist Yasmin Alibhai-Brown, a Muslim, in an open letter: "Islamism, in most of its manifestations, not only wants to kill me – it wants to kill you."
McEwan's interviewer pointed out that there exist equally hard-line schools of thought within Christianity, for example in the United States. "I find them equally absurd," McEwan replied. "I don't like these medieval visions of the world according to which God is coming to save the faithful and to damn the others. But those American Christians don't want to kill anyone in my city, that's the difference."
But McEwan's specific irritation is reserved for those who find ideological grounds to condemn his and Amis's views. "When you ask a novelist or a poet about his vision regarding an aspect of the world, you don't get the response of a politician or a sociologist, but even if you don't like what he says you have to accept it, you can't react with defamation. Martin is not a racist, and neither am I."
Elsewhere in the interview McEwan serenely predicted the Balkanisation of the United Kingdom. "Great Britain is an artificial construction of three or four nations. I'm waiting for the Northern Irish to unite with the Irish Republic sooner or later, and also Scotland could go its own way and become independent."
Does the prospect disturb him? "No," he replied, "I think that at this point we should start to reflect on Englishness: this is the country of Shakespeare, of Milton, Newton, Darwin..."
10. Interview to a PHILOSOPHER
Luigi Perissinotto Professore Ordinario di Filosofia del linguaggio università Ca' Foscari, VeneziaLuigi Perissinotto si è laureato in Filosofia all'Università Ca' Foscari di Venezia.
Successivamente ha conseguito il titolo di Dottore di Ricerca in Filosofia. Dal 1992 al 2002 è stato prima ricercatore di Filosofia Teoretica e poi professore associato sempre nel settore scientifico-disciplinare di Filosofia teoretica presso il Dipartimento di Filosofia e Teoria delle Scienze dell'Università Ca' Foscari di Venezia. Attualmente è professore ordinario di Filosofia del Linguaggio. Dall'anno accademico 1996/97 al 1999/2000 ha tenuto per affidamento l'insegnamento di Filosofia del Linguaggio. Attualmente insegna Filosofia del Linguaggio e Filosofia della comunicazione 2. E' membro della Società Filosofica Italiana, della Società Italiana di Filosofia Analitica e della Wittgenstein-Gesellschaft (Austria). E' redattore della rivista "Filosofia e Teologia" e direttore del Master di II livello in Consulenza filosofica. La sua attività di ricerca si è concentrata su due temi fondamentali, i quali hanno come punto di riferimento comune la questione filosofica del linguaggio e il problema del nesso linguaggio-interpretazione: (a) la filosofia di Ludwig Wittgenstein, nelle sue diverse articolazioni e nella complessità delle relazioni che essa intrattiene con la filosofia contemporanea; (b) i differenti modi in cui nella filosofia contemporanea - sia nel suo versante analitico che nella prospettiva heideggeriana e, più latamente, ermeneutica - sono stati affrontati i problemi del significato, del linguaggio, della verità.
1- Is religion a need?
Religion is a very common condition. Religion answers to many needs beyond religion itself (guarantee, salvation …). I find it hard to say religion is a need in human soul
2- Why does religion need permanent spaces and visibility?
Historically religion is not an individual issue. Religion is a way to build a community. Rite means making someting together. Public dimension and representation become fundamental
3- How much religion is part of culture and viceversa?
Sometimes mosques rifer to older building types (Hagia Sophia). Culture in its antropological meaning is the way people stay together. Religion is part of culture. Culture in more specific meaning can be the way people express themselves through symbols.Religion is influenced by older and contemporary cultures. Culture and religion are based on something, which is what is given. The relationship between philosophy and theology is very close
4- Would a mosque in Venice be a goal or a defeat?•
Defeat for who? Denying a place of worship means denying religion. A mosque is a chance for cultural developenent and for enrichment. I would be very glad if there were a mosque
5- Which factors in a mosque could disturb public opinion?
Fear of something we do not recognized as ours. Powerful symbols scares who has not got strong symbols anymore. Their unconscious does not trust the strength of their symbols. They build social barrears. I do not mind walking in front of a church or of a sinagogue. Why should it be different in front of a mosque ? If they do not have a place of worship, exclusion will produce underground movements. When you feel excluded, sooner or later you can exclude
6-Which political consequences can a mosque have?
Poverty of political debate in Italy about these subjects, which are used just for a political purpose. Diversity should get people richer, but it is used as a mean instrument in order to increase political power.
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