01. REcall project
02. Rome Workshop
Minor geographies of day-to-day resistance
· Story01: The “Attacks” on the Ovens and the Women of Ponte dell’Industria
· Story02: The Schoolboy Partisan: Ugo Forno
· Story03: The Quadraro “Republic” and Operation Whale
· Story04: The silent resistance of priests and nuns
· Story05: The Clandestine Front of the “Carabinieri”
04. Workshop agenda
05. Browse and/or download the Workshop book
01. REcall project
REcall seeks to formulate a new role of the architectural environment based on invigorated research on the cultural landscapes of WWI and WWII and strengthen the attention on the management, documentation and preservation of this heritage.The project regards heritage as a dynamic process, involving the declaration of our memory of past events and actions that have been refashioned for present day purposes such as identity, community, legalisation of power and authority. The project group see that any cultural landscape – i.e. architecture- is characterized by its dynamism, temporality and changing priorities in social perception.We stress
that the research we develop will generate the values to be protected tomorrow. On the strength of this account, our project proposes the development of sustainable and innovative architectural practices for reuse, valorisation and communication of the XXth Century European Conflict Heritage considered as Cultural Landscape.
02. Rome Workshop
Minor geographies of day-to-day resistance
The Minor geographies of day-to-day resistance in Rome analyses various symbolic episodes of the Roman resistance during the period between September 8th 1943 and June 4th 1944. The Armistice between Italy and the Allied forces, known as the “Armistice of Cassibile”, was signed in secret in the city of the same name on September 7th 1943. On September 8th, at 18.30, the armistice is first announced by General Dwight Eisenhower via Radio Algiers, and later confirmed at 19:42 by Marshall Pietro Badoglio in a proclamation transmitted via EIAR. On September 9th, the Savoy Royal Family flees Rome and takes refuge in Apulia, an area already in the hands of the Allied troops. Rome is declared an “open city” due to the presence of Vatican City and the inestimable value of its historical monuments. In actual fact, the Nazis attack the city on the same day as the Armistice and occupy it. The occupation lasts 271 days, until the final retreat and the arrival of the Allies between June 4th and 5th 1944. Given its status of “open city” (or “neutral territory”), Rome has long figured in the popular imagination as a city liberated ahead of its time, and therefore an area without any major form of resistance. In fact, during this period the city undergoes a vicious Nazi-Fascist regime which sets up five different areas of detention and torture, as well as perpetrating several mass killings (the best known of which are those of Fosse Ardeatine and Forte Bravetta). However, what is less well-known about this time is the day-to-day brutality which both minor and more powerful military leaders and the Nazi-Fascists continued to impose on the unarmed civilian population – a total lack of freedom of expression, widespread hunger, continual confiscation of personal property and public humiliation. Many civilian groups, often appearing spontaneously from the grass roots and driven by basic survival needs, opposed this treatment, and constructed a complex network of day-to-day resistance. Many men, women and even children were tortured to death, or suffered unprecedented violence and deported to extermination camps or German factories as slave labourers. This civil resistance has not always received the same attention as that of the armed resistance groups active in the city. Moreover, these numerous and far from insignificant episodes are commemorated today mostly with just a plaque or by the name of a location, or the awarding of medals for civilian courage more than sixty years on.
Five different stories were suggested to the groups participating in the ReCall project, all linked by a single idea – the actions of one or just a few citizens, who believed in the possibility of changing a history which appeared, at the time, much bigger than they themselves. In two cases, that of Ugo Forno and the massacre of women at the Ponte dell’Industria, there is no political organisation as such involved, but rather the conscience of an individual or of a mere few individuals who saw their actions as a duty both to themselves and towards the community as a whole. In the case of Quadraro, we discuss how the everyday resistance of an entire district, consisting of both armed conflict but also of small daily disturbances, led the Nazi-Fascist madness to deport almost the total male population of the area. This a clear demonstration that a civilian community can push a powerful military organisation into crisis. Two other cases show how, in different ways, existing groups can partially waive their own rules in order to help their fellow citizens. We discuss the heroic resistance of the Carabinieri in Rome and the silent but powerful defiance of the Catholic Church.
We would like to cite here an illuminating text, The Coming Community. by the Italian philosopher Giorgio Agamben, which we believe illustrates precisely how these episodes foreshadow his idea of a “coming community”: “The fact that must constitute the point of departure for any discourse on ethics is that there is no essence, no historical or spiritual vocation, no biological destiny that humans must enact or realize. This is the only reason why something like an ethics can exist, because it is clear that if humans were or had to be this or that substance, this or that destiny, no ethical experience would be possible-there would be only tasks to be done. This does not mean, however, that humans are not, and do not have to be, something, that they are simply consigned to nothingness and therefore can freely decide whether to be or not to be, to adopt or not to adopt this or that destiny (nihilism and decisionism coincide at this point). There is in effect something that humans are and have to be, but this something is not an essence nor properly a thing: It is the simple fact of one’s own existence as possibility or potentiality . But precisely because of this things become complicated; precisely because of this ethics becomes effective.” (Agamben 2001; 39).
The individual choices of each resistance member were not dictated by conscience, or a will to surrender their lives to an epic destiny (something “worthy of being recounted” and therefore remembered), but were rather the actions of those who felt an urgent need to oppose the current state of affairs by choosing to pursue active participation. And the memory of these episodes has a strong resonance in the present, inasmuch as it represents the idea of “community”, not a community which is pre-destined to achieve a heroic destiny, but one which lives, and by living expresses its full potential for resistance. The Jewish philosopher Hannah Arendt, in her essay on the concept of Active Life, writes: “And so the language of the Romans, perhaps the most dedicated population to political activity that has ever existed, took the words “living” and “being among men” (inter homines esse), and respectively “dying” and “ceasing to be among men” (inter homines esse desinere) as synonyms” (Arendt 1957, 9).
The importance of tracing these stories on the geography of Rome today relates to a need to try and create a new definition of “community” or “civil society” in a present which does not address its own recent past, which removes its historical black holes and, at most, “celebrates” instead of reinvigorating the places which were the scene of such significant events. The removal of the memory of these episodes, which are considered “minor” in the official history, is not an innocent act. Identifying those individuals who opposed living conditions which they considered unjust implies highlighting the importance of voices from below; it implies reinforcing and reaffirming civil action.
In addition to the historical data and the common principles which unite these five areas of work, we believe it is important to remember that Rome bears very few traces of the horrors of the Nazi-Fascist period, and that the few that are preserved are celebrated in a very traditional, very low-key and completely uncommunicative way. We therefore feel that these five “approaches” to the difficult memories of these dramatic episodes, and to the living, active memory of those ordinary citizens who opposed the horror, may construct a path which can be continuously implemented, and even project itself into the future. As well as Quadraro, there are entire neighbourhoods who lived their own history of civil resistance from below. Alongside the heroes of Ponte dell’Industria, there were other women murdered for a loaf of bread, such as Caterina Martinelli, killed with her small daughter in her arms (who injured her spine as she fell with her mother). We remember also Teresa Gullace, portrayed in the film Rome, Open City; and others like Ugo Forno, such as the dozens of partisan runners who were taken and murdered, often tortured even though they were merely children, the parish priests and police officers, the dozens of doctors and nurses captured and tortured, summarily executed for assisting partisans or Jews, or the railway workers who risked their lives to open sealed trains to free the deportees. This Minor geographies of day-to-day resistence could turn out to be an infinite space in which to construct an “imaginarium” for the identification of those actions that were part of a “normality” made exceptional by the times.
Gesmundo Giacchino, shot at the Fosse Ardeatine, writes : “Be aware that our actions are not the isolated actions of a group of terrorists, the consequences of which do not echo among the masses. We are the leading edge of a struggle of which the vast majority of people are a part. If it were not so, we could not survive these actions, and we would be cursed forever. But the people, the workers, love us, respect us and protect us; they are ready to rise up for us. Even our enemies know this, and that is why they resort to reprisals, and not only in Italy”(Bentivegna 1983, 93).
The five focal points of our work raise five different issues related to the difficult memories of the horror of the Nazi-Fascist domination of Rome, and Italy as a whole; they also recount five different attempts at opposition to that regime, ending in both victory and defeat. The five stories have tragic endings, but they also pinpoint five locations; they are physical and material, but also moral and ethical; they are waiting to be transformed into places of memory, not monumentalised, passive memory, but rather as places of experience which can be renewed and revived for
Story01: The “Attacks” on the Ovens and the Women of Ponte dell’Industria
Group: Terrain vague
The winter of 1944 is characterised in Rome by the dramatic rationing of food. Each family, regardless of size, is permitted just 100 grams of bread per day. Many ovens cannot bake because the Nazi-Fascists commandeer the flour to make white bread for the Fascist hierarchy and the Nazi invaders. The women waiting at the bakeries are often denied even the 100g of bread, after hours of queuing. Between January and April 1944, some of the mothers begin spontaneous attacks on the ovens. After these first attacks, the women are supported by the partisans, as told by Carla Capponi. On the April 7th 1944, a large group of women and children, from the Ostiense e Portuense neighbourhood attack the Tesei oven, which secretly produces white bread for the Nazis. The PAI, Police of Italian Africa, call the SS and ten women are taken. They are led onto the parapet of the bridge, Ponte dell’Industria, in Ostiense and shot in cold blood. Father Efisio, parish priest of the nearby Church of St. Benedict, is called on to try and stop the massacre, but arrives to find them lying dead on the ground. His testimony, along with others, recounts how one of the women, the youngest, had been dragged from the river and had suffered a gang rape by the Nazi-Fascist troops, before being shot in the head. For many years following the end of the war, the names of the murdered women remain unknown; they were ordinary people who were driven to attack the oven out of hunger alone. Subsequently, thanks to the patient reconstruction of events carried out over years by journalist Cesare De Simone, the full names of all the victims were finally known. Immediately after the war, the Italian Parliament has a plaque erected to commemorate the massacre, at the request of the female parliamentarians of the Communist Party, but this is first vandalised and then destroyed permanently. Recently, at the location of the shooting, a marble memorial stone has been erected surrounded by a small flower bed, placed at the corner of the bridge. This small monument is hardly visible and shows only the names of the women killed, and a bas-relief of anonymous female faces. The massacre at the Ponte dell’Industria is a significant event that demonstrates the importance of everyday, unarmed resistance, carried out by people who attempted to oppose the daily abuses and violence of the Nazi-Fascists. The women involved in the oven attacks are an important symbol of resistance from below, often forgotten by the narratives of “wider” history, specifically because they represent clear evidence of a widespread dissent of civilian society in a time of dictatorship.
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Story02: The Schoolboy Partisan: Ugo Forno.
Ugo Forno, known as “Ughetto” to his classmates, is 12 years old and lives in Via Nemorense 15, in the middle-class suburbs of Rome, with his father Enea Angelo, a clerk at the local Finance Office, and his mother Maria Vittoria Sorari . Having finished the second year of Middle School (Luigi Settembrini in via Sibenik) in May of 1944, he has just been accepted into the third year with full marks. On the morning of June 5th 1944, the day after the official arrival of the Allies in Rome, Ugo leaves the house, saying that he is going out to play. He goes to the central square of the “quartiere” and hears that the Americans are arriving to liberate that area of the city. But several groups of Nazis are still fighting. Around the river Aniene, some Partisan groups are preparing the ground for the arrival of the Allies, but Ugo learns that there is a team of Nazi engineers who are planning to blow up the railway bridge over the river which is the main route for the Allied entry into Rome. Ugo takes up position in a farmhouse in vicolo del Pino, not far from his own house, armed with weapons that he has found hidden in a nearby cave, and convinces some other older youths to attack the Germans. These are Antonio and Francesco Guidi, sons of the owner of the farmhouse and Luciano Curzon, Vittorio Seboni and Sandro Fornari, three of their labourers. This small group of improvised resistance fighters prevents the Germans from blowing up the bridge. As they retreat, however, they fire three mortar rounds at the young partisans resulting in a direct hit on the head of young Ugo. He dies instantly. Ugo Forno is the last to fall in the battle for the liberation of Rome. Documents unearthed by journalist Felice Cipriani, who, as part of the Ugo Forno Foundation, has worked for years to keep the memory of this episode alive, attest that Ugo had applied to join the resistance a few days before, but had been denied the opportunity because he was too young.
Recently, the National Railway has named the high speed rail bridge over the Aniene after Ugo Forno – the very bridge saved by his actions. There is also a small plaque in Nemorense Park, near the house of Ugo Forno. The Middle School he attended has dedicated its main hall to him and carries out activities in his memory with the current pupils. The Ugo Forno Foundation has also identified a small garden in the same area which will be dedicated to Ughetto and his actions that day.
The story of Ugo Forno was chosen because this young “man” put the common good before his personal well-being. Ugo represents the idea that one single action, though life-threatening and, ultimately, fatal, can change the course of history. The memory of this episode, which only this year has been honoured with the Gold Medal of Valour, speaks of that resistance from below which is often disregarded as it affirms the lack of consent of the common people in times of dictatorship.
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Story03: The Quadraro “Republic” and Operation Whale.
Group: Trojan horse
The Quadraro was (and still is) a working-class suburb of Rome. As with all the other similar suburbs, it was constructed by the Fascists to keep the peasant masses and the underclass outside the walls of the capital. It arose from slums built by the poor using scavenged materials. The Quadraro, however, soon takes on the appearance of a well-organised and well-constructed neighbourhood, home to many immigrants from the south of Italy and Abruzzo, mostly labourers and construction workers. Soon after the Armistice, and up until the Liberation, the Quadraro becomes a centre of spontaneous civilian resistance, where small daily actions, from attacks on the Nazi-Fascist vans to assaults on the bread ovens, create a situation which makes it difficult for the invaders to enter the area. Everyone participates in this “light” resistance, consisting of conversations in bars and small acts of sabotage and attacks – entire families, even Don Gioacchino Rey, the local parish priest of Santa Maria del Buon Consiglio.
The Chief of Staff of the Reich, Kesselring, describes the Quadraro as a “hornet’s nest”. In Rome, it is said that to escape the Nazis you can hide either in the Vatican or the Quadraro. In close collaboration with the Sicherheitsdienst [SD, Security Service], the intelligence service of the SS, Lieutenant Colonel Herbert Kappler organises a punitive action aimed at the entire neighbourhood – the so-called “Operation Whale.” At dawn on April 17th 1944, the Quadraro is surrounded by Nazi soldiers and all men between 16 and 60 years of age, who are able to work, are rounded up (there is still debate about the exact figure, but we are talking about some 950 people, as evidenced by some survivors). They are first gathered together at the Cinema Quadraro, then in the buildings of Cinecittà Film, and then deported to the concentration camp of Fossoli in Emilia Romagna, from where they are sent to Germany and sold as slaves to various German factories. The men of Quadraro thus become part of a huge number of workers deported from all over Europe, now referred to as “Hitler’s slaves.” This is not just about people being forced into hard labour, but rather an actual form of organised killing – no pay, food only once a day, dormitories in wooden shacks full of insects and disease in temperatures as low as 20 degrees below zero, no form of medical care. The workers are forced to march for miles outdoors in cloth shoes in order to reach the factories. Less than half of those deported from Quadraro get back home and most of the returning survivors will die as a result of the abuse suffered in Germany. The Quadraro deportation was the largest deportation of civilians in Italy after that of the Jews from the Roman ghetto. For decades these Roman citizens were not even given the status of victims of Nazism and Fascism, because the Germans had made them sign, at gunpoint, a letter testifying that they were going to Germany to work as volunteers.
Although documentary evidence of the forced deportation was found almost immediately, there was a long wait before a Gold Medal for the Resistance was awarded to the quartiere. Written and oral testimonies of the time clearly show that Kappler wanted to physically eliminate the men and boys of the neighbourhood because their continual resistance was both unbeatable and unbearable for the Nazis.
Currently in Quadraro there is a Monument to the deportees, and a very active District Committee dedicated to the memory of that time. The Carlo Moneta Professional State Institute for Trade and the Benedetto da Norcia State High School have carried out several studies on the events of 1944 in Quadraro. Claudio Siena, president of a local cultural association, also organises a popular annual cycle race to commemorate that terrible episode.
The groups involved in the ReCall project will therefore be able to interact with different physical locations in the neighbourhood which commemorate the facts in a “traditional” way, as well as with associations, committees and citizens who are active “memory-bearers”.
Story04: The silent resistance of priests and nuns
During the Nazi occupation, Rome is home to the Pope and the Vatican state. There has been much discussion about the position taken by Pope Pius XII, on the papal throne in 1939, in relation to the German invaders. Two opposing theories explain the ‘silence’ of the Vatican at this time. One theory sees the Pope as close to the Nazis due to their role as anti-Soviets and anti-Communists in Europe; the other, however, explains the neutrality of the Vatican as a way of being able to stay in the city and provide clandestine assistance. For our purposes, it is not important which is the correct explanation. In the project we do not intend to discuss the higher echelons of the Vatican, but rather the dozens of nuns, priests and monks who secretly helped those in need during those terrible days in Rome. Convents, seminaries, confraternities and even places of cloistered communities, hid Jews, gave shelter to military deserters, resistance fighters, fugitive political dissidents and their families, and to the partisans, regardless of religion or political views. Some of these events, which led to the deaths of clerics and other members of the Church, are both well-known and even commemorated, but many others have remained in the shadows, similarly to a multitude of other minor acts of day-to-day resistance in Rome. Priests were considered so dangerous that the fascist political police sent their men to listen to their sermons in church to assess whether they constituted incitement against the Nazi-Fascists.
Everyone knows the story of Don Pietro Pappagallo, shot at the Fosse Ardeatine; that of Father Giuseppe Morosini, tortured and then shot in Via Tasso in Forte Bravetta, accused of hiding weapons for the partisans. But not everyone knows the incredible story of Don Paolo Pecoraro who, on March 12th 1944, stood up in the midst of the crowd listening to the Pope in St. Peter’s Square, with a red flag and began shouting his protest against the Nazi invaders. The Pope had him arrested and brought to the Vatican, but only to save him from the hands of the German military. We should also not forget Don Gioacchino Rey of the parish of Santa Maria del Buon Consiglio, who was violently beaten for his outspoken opposition to the Nazi round-up and deportation of the men from the Quadraro; he managed to ensure that the under-16s and over-60s were not taken. Many documents mention Don Volpino of the parish of Santa Maria della Provvidenza in via Donna Olimpia who took in and saved at least 65 Jews, as well as resistance fighters and politicians. A key role in this work of aid and rescue was played by all the parish priests and church members of the villages and the poorest neighbourhoods of Rome. These include the nursing sisters of the Ramazzini Sanatorium who even helped the men of the “Bandiera Rossa” partisan company; Don Adolfo Petriconi and his curate, Don Parisio Curzi, of the parish of SS. Redentore in Val Melaina who were arrested and sentenced to death, though ultimately saved by a last minute stay of execution; and Father Libero Raganella, parish priest of the poor district of San Lorenzo.
Many remember the incredible episode of the Nazis who entered San Paolo Abbey (which had taken in about 620 fugitives) with weapons drawn and took away several politicians, escapees of the draft and Jews, despite a further attempt on the part of the monks to help them escape.
A special role was also played by the nuns who hid many Jewish women and girls. We mention, as examples only, the Augustinians of Santi Quattro Coronati, and the sisters of San Pancrazio al Gianicolo church .
This section of the project will highlight those ‘minor’ episodes concerning the men and women of the church, Christians, Catholics, who, by acting in accordance with their beliefs, ended up tortured and/or killed. We also focus on a real and spontaneous network which allowed the refugees to escape, but also to work at organising the resistance from their hiding places in different centres of worship around Rome.Sources:
Story05: The Clandestine Front of the “Carabinieri”
Group: Pigeon the message
On 7th October 1944, the German High Command in Rome definitively disbands the Carabinieri. The SS bursts into the barracks, deporting between 1500 and 2500 police officers (“carabinieri”) to concentration camps in Germany. In the documents of General Herbert Kappler, we read that the deportation of the Carabinieri was necessary in order to proceed with the round-up of the Jews in the Roman ghetto, because the Carabinieri were the only ones who could sabotage the operation.
Marshal Rodolfo Graziani gives the order to disarm the Carabinieri, the most dishonourable thing for a military man, especially if implemented by other Italians, in this case the PAI (Police of Italian Africa). The Carabinieri felt that a fascist coup had taken place within the brigade. The Nazi-Fascists had every reason to neutralise the Carabinieri who, being fiercely loyal to the king, regarded the Germans as invaders.
The Carabinieri have just fought against the Germans in Rome, on September 10th 1943, at Porta San Paolo, and Naples, with offensive operations and sabotage (such as interruption of railway lines, roads and bridges, and the withdrawal of anonymous tip-offs about anti-fascists from censorship offices). The Carabinieri in Rome begin to desert in increasing numbers. The eleven thousand police on duty in early September have been reduced to only five thousand a month later. The defectors take their weapons with them to hand over to the partisans and begin sabotaging German operations.
Over two thirds of the Carabinieri, who never wanted to swear allegiance to the Republic of Salò and the Nazis, go underground and form themselves into bands. To organise the different groups of military deserters, the Clandestine Military Front for Resistance (FMCR) is created, coordinated by retired General Filippo Caruso and Captain Raffaele Aversa, and engages in active combat alongside the Roman Resistance.
Many of these soldiers are captured and even tortured to death in the SS prison in Via Tasso. Most of the police, even under torture, do not provide any information to the Germans. Colonel Frignani is tortured in front of his wife so that she can encourage him to talk; but his wife pretends not to recognise him. Brigadier Angelo Ioppi, who specialises in acts of sabotage (such as throwing a bomb on a column of fascists in via Tomacelli on October 28th 1943, or the destruction of two German trucks at the Coliseum) is arrested, interrogated at the prison in Via Tasso and tortured 28 times – he will become a permanent invalid as a result of this treatment. During interrogation, Ioppi continually repeats the same phrase: “I am a carabiniere of the King.” A total of 35 carabinieri die in the defence of Rome, twelve are shot at the Fosse Ardeatine, 111 are killed in retaliation for the bombings, and about 2000 are deported.
The deportation of the carabinieri was an act of revenge on the part of the Germans for the desertions and sabotage. The deported carabinieri come from the Legioni Lazio, Rome, Allievi, the barracks of Podgora, Pastrengo, San Lorenzo in Lucina and Piazza del Popolo, as well as a variety of other barracks. Some are warned first and manage to escape, becoming part of the FMCR.
The carabinieri who are deported to the extermination camps in Germany have their status of military prisoners removed, on the orders of Hitler himself. They are thus considered simple prisoners, traitors, and become part of the “final solution”. The Nazis wanted the Italian soldiers to work in the factories and the German countryside in order to free up German men to fight at the front, but the Italian soldiers refuse any kind of collaboration, even at the risk of their own lives. The soldiers who manage to return from the camps are not understood. What they have experienced and the choices they have made, following a specific ethical code of never cooperating with the Nazis, seem impossible to communicate, impossible to understand, and for many years their experiences are removed from the story of the Roman resistance. Only in the 1990s do some German historians become interested in the stories of Italian soldiers in Nazi concentration camps.
In this section the intention is to highlight stories that are seldom recounted, and often removed, about the active and important role that the Carabinieri played in the Roman resistance, preserved largely in the historical archives and the Carabinieri Historical Museum, established in 1925.
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The submission for the second stage of the competition will include the following material:
– 4 rigid 5mm panels in A1 format (illustrating the proposal: tech drawings and visualizations with captions)
– A max 6 mins video (600 MB max) (Optional): Vimeo link
– A model of the proposal at a large scale (A1 size: the whole panel is to be used)
– Optional: a detailed model of part of the proposal (e.g.: an installation) on a A1 size board (the whole panel is to be used)
– a word file with title + 300 words synopsis + name of group participants
– Project Diary: a 64 pages booklet (the template will be delivered by organizers) illustrating the whole work process and the final proposal delivered including sketches, methodology, etc. (min 2000 words description in the whole booklet)
– Workshop in Norway 24-30 JUN 2013.
– Workshop in Italy 8-14 SEP 2013.
– Deadline for the on-line submission* of projects based in Norway 30 OCT 2013 (h: 24:00 Italian time).
– Deadline for the on-line submission* of projects based in Italy 15 JAN 2014 (h: 24:00 Italian time).
– For the physical delivery of all required materials: all required materials should also be sent, with exclusion of the video, in analogical form according to the format requested to the Closing Event venue (see 7_competition entries).
– Final workshop: place and dates will be announced at a later stage.
* For the on-line submission, photos of the model/s should be included in the form of PDF file in A4 size with a sequence of 10 pics.
The jury for the second phase of the competition will be composed by the partners of the project and other invited professionals in the fields of architecture, archaeology and art to be confirmed.
Prizes, reimbursements and subsequent commissions
At the end of the second phase the 10 teams will be presenting their proposals.
The jury will evaluate all 10 proposals and award the following prizes:
· Location Norway first prize: 3000€.
· Location Italy first prize: 3.000€.
· Location Norway second prize: 2.000€.
· Location Italy second prize: 2.000€.
– Traveling expenses refund will take place after the delivering of both train/flight tickets and boarding cards to the Partner responsible (NTNU for Falstad WS and POLIMI for Rome WS and for the Final Event)
– All groups selected for the second phase may obtain a refund of max 1.000€ each as a compensation for the expenses that this stage involves (see section_7, second stage). Reimbursements will only be made upon delivery of related receipts/invoices to responsible Partners (NTNU for Falstad WS and POLIMI for Rome): the refund will take place (after the opening of the final exhibition) and upon delivering of receipts only concerning products related to the materials to be delivered.
Ownership of materials and rights to exhibit and publish
Results of the competition and the whole research process (from the Venice WS to final workshop) will be collected in a catalogue.
All participating groups applying to the ‘Call for applications’ formally accept to keep the authorship of their works, but give the organisation the right to use the material for any purpose connected to the dissemination of the process and the results of the workshops. The organisation reserves the right to use this material without any restriction or fee. (see section_14).
04. Workshop agenda (8-14 SEP 2013)
Minor geographies of day-to-day resistance
by Routes Agency Rome and POLIMI Milano
Meeting room: IED room-Master, via Casilina 56, Roma
Sunday, September 8
WS participants placement in hotels as follows:
Participants (8-14 SEP 2013)
Partners (8-15 SEP 2013)
℅ B&B stay at Rome
Via Tiburtina antica n°13 – 00185 Roma
(rif. Francesco Tarno/tel. +39 339 4017822 / firstname.lastname@example.org
℅ BB San Lorenzo
Via Tiburtina antica n°12 – 00185 Roma
rif. Ludovico Galeotti/tel +39 064468463 / email@example.com
30_Pigeon the message
℅ Domus Sessoriana
Piazza di Santa Croce in Gerusalemme, 10 /12 – 00185 Roma
rif: Simona Duggento/tel. +39 0670615 / firstname.lastname@example.org
All Partners members participating
Guided tour at Fosse Ardeatine, at 14 pm, only for the participants arrived in the morning
– 17.00 IED room-Master: formal welcoming
– individual presentations
– 20.00 social aperitif (details will follow)
Monday, September 9
– presentation of the WS to all the groups and assignment of two interns of the Master “Curatore Museale IED” to each group
– Introduction lecture on the Italian Resistence
– 3 groups go to survey each specific site: meeting witness and first approach to the fieldwork
– 2 groups start with desk research: browse books, documents, videos and movies
Tuesday, September 10
– 2 groups go to survey each specific site: meeting witness and first approach to the fieldwork
– 3 groups start with desk research: browse books, documents, videos and movies
– 16:00: lecture of the President of “Casa della Memoria” (House of Memory) in Rome, about the Resistence in Rome
– 17:00: question time (collective: partners and participants)
Wednesday, September 11
– all groups: individual work in the field and/or in the meeting room
– REcall partners: visit all sites
Thursday, September 12
– 10:00 face-to-face meeting with individual groups (30 min each)
– all groups: individual work in the field and/or in the meeting room
Friday, September 13
– all groups: individual work in the field and/or in the meeting room
– 16:00 closing seminar: presentation by individual groups and follow up
– closing aperitif / pic-nick
Saturday, September 14