CASA MOLLROSE PHOTOS COURTESY OF JEANNIE KRUIDENIER
(ANS - Corigliano d’Otranto) - Last Saturday
the Salesian house in Corigliano d’Otranto turned 120 years old
the educational and city community gathered for a Mass of thanksgiving to God
which was followed by two other important events: the inauguration of the "Buona Stoffa" Day Center - realized thanks to the support of the Association of Social Promotion “Piccoli Passi Grandi Sogni” and to numerous donors involved in the project - and of the multipurpose hall of the Salesian Youth Sports Clubs; and
the conference entitled: “120 years with Don Bosco and with young people”
The Councilor for the Mediterranean Region
The conference was attended by Giovanna Coccioli
lay manager of the Corigliano d’Otranto work; the aforementioned Fr Pérez Godoy; Fr Angelo Santorsola
Superior of the Southern Italy Province (IME); and Francesco Cicione
President of the company “Entopan”
all introduced by the institutional greetings of the Mayor of Corigliano
visions and perspectives characterized the dialogue with several voices of an inspired conversation on how the Christian renewal of society passes through the concrete implementation of the teachings of Don Bosco
the realization and authentic desires of young people
objectives highlighted and supported also in the Mission and Vision document of the Corigliano d'Otranto work
approved by the Provincial Council chaired by Fr Santorsola
Fr Pérez Godoy also dealt with the theme of educational co-responsibility of Salesians and laity in the world and in Corigliano
underlining the importance of collaboration and the richness of educational environments where Salesians and laity walk together sharing values and consistency in the journey
The conference came to the end of an intense day of events in which the spirit of family
the taste and flavor of home and the presence of God was deeply felt
The whole day was a celebration of gratitude for what was done in the past
but above all for what is being lived and experienced today for the benefit of young people
Don Bosco rejoices today for all the "memory of the heart" which is still alive and tangible today
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labyrinthine streets and hyper-Baroque churches
Corigliano d’Otranto seems at first like any other village in Italy’s southern Salento region
an entirely different world begins to reveal itself
“Teli na cusi tin glossa grika?” asks a sign on the main square
“Cai ‘na percorso amesa tus monumentu pleon orriu so chorio paleo pu Coriana?”
then these words will evoke an odd sense of familiarity
That’s because this is Griko – a language closely related to Greek and spoken in a small microregion of Salento known as Grecia Salentina
My guide to this world-within-a-world is Dr Manuela Pellegrino
a native of the region and author of “Greek Language
Italian Landscape: Griko and the Re-storying of a Linguistic Minority.” She was born and raised in Zollino
one of seven villages in Salento where Griko can still be heard
she is one of its youngest fluent speakers
“For me Griko was always there growing up,” she says
“My grandmother would speak it to my parents at home
though my parents preferred to speak to me in Salentino
the local Italian dialect.” Curious about Grandma’s language
though the language engendered a profound sense of meaning in her
After graduating in foreign languages from the University of Salento
investigating the past and present of Griko
ultimately deciding to return to her home village and make a concerted effort to master the language
“I would literally follow all the elderly Griko speakers around as they went about their daily activities – gardening
I would insist they speak to me only in Griko,” she recalls
They found it difficult to speak casually with someone so young and made fun of my mistakes
Perhaps this was a kind of revenge for when we would make fun of their mistakes in Italian.”
The origins of the Grikos are something of a mystery
Romantics herald them as the last remnants of the once vast Greek-speaking colonies of Magna Graecia
but linguists who have studied Griko grammar say it has more in common with modern than with ancient Greek
Perhaps the Greek language was reintroduced (or reinforced) by the arrival of Greek refugees in southern Italy during the Ottoman incursions into Europe
Since their “rediscovery” in the early 1990s
they have been the targets of intense mythmaking and ideological self-interest
Pellegrino is weary of these internecine debates over identity
She stresses that – apart from their language – speakers of Griko do not consider themselves culturally different from other Salentines and regard themselves as a linguistic minority rather than an ethnic or national one
the Greek state – alarmed that there appeared to be a Greek minority abroad which they hadn’t known about – began dispatching Greek teachers to the villages
These Modern Greek language classes were mostly attended by pensioners with nothing to do and curious about the links between the two languages
Having had less impact than the Greek state had perhaps hoped
the program was quietly discontinued during the financial crisis and only recently reactivated
“Locals still debate whether learning Modern Greek can help preserve Griko,” says Pellegrino
contact between our community and Greece intensified
which significantly influenced Griko language and culture.”
the Griko language has undergone – if not quite a revival – then a reinvention
What was once stigmatized as a peasant vernacular at odds with Italian nation-building has been recast as something lofty
Much to the bemusement of its elderly mother-tongue speakers
this has to do with the reinvention of Salento itself
previously a poor and forsaken corner of Italy
now increasingly popular with both Italian and foreign visitors
The uptick in the region’s economic prospects coincided with a revival in folk and cultural traditions
the Italian state officially recognized Griko as one of Italy’s historical minority languages and in 2001 the Union of the Municipalities of Grecia Salentina was formed
It includes the seven villages where Griko is still spoken – Calimera
Sternatia and Zollino – in addition to four villages – Carpignano Salentino
Melpignano and Soleto – where Griko has not been spoken for one or two centuries
Being part of the Grecia Salentina union grants its members the right to claim a lofty inheritance and a distinctive brand
but there are economic incentives too: access to lucrative European funds which are available for ethnic
Suddenly the language has appeared in the names of restaurants
It has recently been used in brand names for local products (such as beer) and even in the names of political parties in local elections
“I’m often asked to translate signs into Griko,” says Pellegrino
as Griko is essentially a pastoral language and lacks the vocabulary of modernity
so we are forced to borrow words from Salentino
Italian and – more recently – modern Greek.” Some locals have even started adorning their shops with signs written in the Greek alphabet
which the majority of the community cannot read
“These are just two examples of how modern Greek has seeped into Griko,” says Pellegrino
The language is sporadically demonstrated in schools and Pellegrino helps run an annual Griko summer camp called I Ddomada Grika (The Griko Week)
her presence granting these back-of-beyond villages a rare moment in the spotlight
In tandem with this has been a renewed interest in Griko as a language of artistic expression
Numerous bands and poets have emerged within the language’s cultural landscape and Grecia Salentina has become the center of the revived Notte della Taranta
of which Griko music plays an integral part
attended by up to 200,000 people and broadcast live on Rai 1
It typically ends with a rousing rendition of “Calinitta” (Goodnight)
which has become something of a Griko anthem
“If we judge the life of a language based on its day-to-day utility
then Griko has been dead for a long time,” says Pellegrino
“What’s interesting is how the language has been reappropriated
when people speak Griko they do so because they ‘want to’ and not because they ‘need to.’ So as the language declines in traditional use
in which the use of Griko becomes a performative comment on the meaning of Griko itself.”
Such is the paradox of a language that is always dying but never actually dead
As the contemporary Griko writer Paolo Di Mitri puts it: “O Grikomma pesane
Esi ka mas meletate pesanato?” (Has Griko died
Alex Sakalis is a writer and journalist whose work has appeared on the BBC and in The Economist and The Guardian
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