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UNIVERSITÀ DEGLI STUDI DI BARI ALDO MORO
DIPARTIMENTO DI LETTERE LINGUE ARTI.ITALIANISTICA E CULTURE COMPARATE
CORSO DI LAUREA DI I LIVELLO IN CULTURE DELLE LINGUE MODERNE E DEL TURISMO
TESI DI LAUREA IN
LINGUA E TRADUZIONE- LINGUA INGLESE
CULTURAL TOURISM IN ALBEROBELLO:
AN ITINERARY THROUGH ITS HISTORY AND
ORIGINS
Laureanda:
Daniela Calella
Relatore:
Chiar.ma Prof.ssa
Mariacristina Petillo
Anno Accademico 2014-2015
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Table of contents
Introduction……………………………………………………………………..4
Chapter one
1.1 For a definition of cultural tourism………………………………………….7
1.2 The cultural heritage………………………………………………………...8
1.3 Profile of culture user………………………………………………………10
1.4 The importance of interpretation and education in
cultural consumption……….………………………………………………12
1.5 The search for authenticity…………………………………………………13
Chapter two
2.1 The history of Alberobello: the feudal domination of the
Acquaviva Counts………………………………………………………….16
2.2 The oriental origins of Trulli and their characteristics………………….....23
2.3 The particular construction of the Trulli…………………………………...27
2.4 The particular case of the twinning Alberobello-Harran
(Kurdistan-Turkey)…………………………………………………………30
2.5 Historical origins of Harran and similarities with Alberobello…………….32
2.6 Cultural itinerary through the town of Harran:
a mysterious biblical village……………………………………………….36
Chapter three
3.1 Alberobello 2015: a year of increasing tourist flows.
Data provided by tourist information and reception Office IAT…………..44
3.2 Summer 2015: positive results with the introduction of a new
management policy of public car parks…………………………………….46
3.3 Creativity and synergy, the key of the tourist and cultural
achievement in the 2015: an eventful year for Alberobello………………..48
3.4 Tourist itinerary through the town of Alberobello: a tour between the
Historic center with the most important Trulli and monuments……………58
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3.5 Alberobello: cultural tourism destination………………………………….66
Bibliography……………………………………………………………….......68
Sitography……………………………………………………………………...69
Rielaborato in Italiano………………………………………………………...70
Bibliografia……………………………………………………………………..91
Sitografia……………………………………………………………………….92
Ringraziamenti…………………………………………………………………93
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INTRODUCTION
Italy has a rich cultural and artistic heritage. The country far and wide is
full of cities, special villages, monuments, churches, museums, castles, art
galleries, old libraries; also from the point of view of nature, it can boast different
landscapes, from north to south, unspoilt places that attract tourists from all over
the world every year.
In the first chapter of this thesis, we will immediately give a definition of
cultural tourism by understanding its differences from mass tourism, in a travel
from tourist origins up to the present day. Particular attention will be placed on
those changes in the last decades of the 20th century which have profoundly
transformed what is, at present, perhaps the most important industry in the world.
Certainly, in many smaller, less developed nations with highly limited resource
bases, tourism has become a dominant economic sector (Sharpley 2011:20).
However, in recent years tourism has become a cultural tourism and as a result, a
portrait of the new prototype of tourist as opposed to mass tourist will be studied,
with his new needs and desires and the way we move to accommodate them.
In the second chapter, my research will focus on the cultural heritage of
one of the most characteristic towns of the Valle d'Itria: Alberobello, a unique and
representative town of the cultural heritage of Apulia. For this reason, my research
will tend to analyze the importance of this small town in the recent development
of tourism in Apulia, obtained also thanks to various tourist initiatives and
twinnings with other tourist places in the world. Particularly, I will analyze the
historical and geographical affinities between ALBEROBELLO and HARRAN
(Turkish town famous for its red stone cone houses similar to the Trulli of
Alberobello).
In fact, from my personal working experience, I have seen that tourists arrive in
my town believing that Trulli were created just thanks to the people of
Alberobello and that they are not connected to other populations; therefore,
tourists remain amazed when they discover the true origins of these conical
houses. Hence, we will explain how the new way of doing tourism tends to
explain to visitors from all over the world, how the birth of the Trulli is due to
historical events that have affected this area and especially, how these houses
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come forth from Turkish raids on the Adriatic coast that between 1000 and 1480
A.D. have determined the birth of conical houses made of stone in Italy. This
Turkish influence is justified by the similarities and affinities between Alberobello
and the Turkish town of Harran (Kurdistan-Turkey). As a result, a twinning of
historical and cultural value concerning these affinities was signed on the
08/11/2013 by the majors of the two towns, Alberobello and Harran.
Then in this chapter, we will investigate the history of Harran based on my own
research, and we will make a comparison between its typical houses called
Kumbets and the Trulli of Alberobello.
In the third chapter, the main goal will be Alberobello, as a direct example
of cultural town promoter of tourism in the world. I will also mention all
information and data from my research and work experience undertaken in recent
years in Alberobello, but especially I will mention the data provided by the local
IAT (tourist information Office of Alberobello) that demonstrate an exorbitant
increase in tourism throughout the 2015, compared to the previous years,
especially during the month of August 2015.
Indeed, according to the local IAT at least 40 thousand visitors registered by
September 15th
, 2015. This is also demonstrated by the hoteliers and shopkeepers,
pleased with the results obtained and by the good employment relapse of this
season.
In addition, it is clear by the new policy of the public car parks that this is another
important factor of tourism development in Alberobello. This suggests that 4
thousand buses of tourists have arrived in town during the past 5 months to visit
the Trulli and as a result, we have a profit of over 200,000 euro cashed in August
2015, against the 81000 of 2014. Hence, this massive influx of tourists has
brought a considerable increase in the economy of Alberobello: there were
580000 euros of parking cars’ cash amount in the period between September 2014
and August 2015; these data demonstrate as every year Alberobello has able to
conquer tourists from all over the world, attracted by its typical conical houses,
festivals and the typical charm of its local customs.
Finally, in the last part of the third chapter, I will suggest an interesting
cultural itinerary in Alberobello, considered a UNESCO World Heritage site, also
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because of its old town quarter Rione Monti with its 1000 Trulli and the Rione
Aia Piccola, a less commercialized quarter, with 400 Trulli; The most important
places are the Trullo Church of S. Antonio, the Trullo Siamese, the Trullo
Sovrano, the Museum Casa Pezzolla and the first example of a house built in a
modern style, Casa D’Amore.
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CHAPTER ONE
1.1 For a definition of cultural tourism
We define cultural tourism a form of tourism that not only concerns itself with the
culture of a specific region or country, the history, art and environmental heritage,
architecture, gastronomy, religion and traditions and other populations in specific
geographical areas; but that becomes the primary reason to embark on a journey
and you choose to stay for a present time.
When we look in more detail at the reasons why cultural tourists go to a particular
place, it is clear that the main motivation is a combination of atmosphere, local
culture, and history. People want to learn something during their visit, particularly
about the unique character of the place they are visiting. The basic motivations for
visiting cultural sites have changed little over the years. The most important
motivation has tended to be “learning new things”. However, in 2004 also
“experiencing the atmosphere” of the attraction was more important for foreign
visitors. It seems that cultural tourism is becoming an experimental product, in
which the visit is judged in terms of all attributes of the attraction, and not just its
cultural value (Richards2013:16).
This way of thinking about tourism is pretty recent, considering that in ancient
times the trips were almost exclusively related to commercial reasons, besides
being quite uncomfortable for lack of adequate facilities and means of
transportation that made the commute too long, costly and sometimes dangerous.
In fact, the few individuals who ventured to face a long journey without
commercial purposes and with unlikely links and means were the pilgrims pushed
by faith. Culture does not seem to affect travelers at least until the nineteenth
century. From onwards, culture began to take on a major role in travel, thanks to
the diffusion of the Grand Tour mostly in Europe among the wealthier classes,
particularly among young aristocrats. Custom of the Grand Tour was to spend a
stay (ranging approximately from four months to three years) away from their
country of origin so as to improve their knowledge and their training. Hence, we
can then define it as the educational journey for excellence through the
comparison with exercise training culture of the place.
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Among the most common destinations were the Northern Italy, Florence, Venice,
Rome, Milan, and Bologna (where at the time the route was made quite congenial
banter roads by pilgrims and scholars of Italian cultural heritage), followed by
Greece, France, Germany and England. The Grand Tour was an interesting
phenomenon where for the first time people started to consider the trip as less
utilitarian, in an economic sense and more associated with pleasure and cultural
enrichment. We notice how pleasure began to propose itself as a goal, that will
become, over time, more and more urgent and bold, in the name of knowledge on
the one hand and the pleasure of evasion and fun on the other. With the passage of
time and technological progress, the propensity to travel has democratized
increasingly up to the present day, with another phenomenon called Mass
Tourism.
The main feature of mass tourism is the marketing of tourism that began in the
last decades of the twentieth century and encouraged no doubt by a widespread
and generalized prosperity, from an infrastructure that gave the world the features
of a vast global network and by transport that become increasingly fast and
comfortable and whose use was encouraged by lower prices. Indeed, in the
present state of things, tourism has become the largest industry in the world.
International travels and those within the borders of the nation to see new places
and spaces to meet new people and new stimulating experience, enriching also
their culture is, for many, a way of living. The World Tourism Organization
(WTO) has verified that the cultural heritage has become an indispensable
component in almost 40% of all trips, especially those involving international
destinations. It is interesting, then, as the number of these types of displacement is
growing dramatically. The expectations of tourists are diversified, expecting
catered a range of interests increasingly wide and varied through a presentation of
the new and original tourist product, in order to defeat the competition (Dallen,
Boyd 2007:1).
1.2 The cultural heritage
Most scholars agree to define cultural heritage as intrinsically linked to the past
and forward to the present and future generations. Among the elements that make
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up the cultural heritage assets, it is appropriate to make a classification of tangible
resources, such as historic monuments, places of worship, historical artifacts
stored in museums, archives and documents; and intangible resources that cover
the values, customs, ceremonies, lifestyles, traditions, festivals, arts and cultural
events. This definition derives from a lengthy legislative and juridical protection
necessary for the enjoyment and use of everything that constitutes a “cultural
object”. However, this definition is considered by many scholars not fully
comprehensive, that is why they assert that the cultural heritage is any type of
Exchange or intergenerational report (Dallen, Boyd 2007:1-2).
Closely linked to the concept of cultural heritage, there is that of identity. The
concept of identity is defined concisely as the conception that an individual has of
himself, closely linked and influenced by the context in which they live. As is the
past that shapes the present and the future, it is clear how important it is to
consider the cultural heritage as a bridge that keeps us connected to our roots and
that affects us positively. This is very important when you consider even as the
collective consciousness is often the engine that drives you to consider choosing
the protection. In fact, people can look at their cultural heritage as another reason
to develop an attachment against a zone. What, for example, Lowenthal
(1979b:554) has observed is that, at the local or national level, “communities need
familiar landmarks, so you can connect with their collective past in a rapidly
changing world”. It is often a matter of local pride and prestige. But, although he
agreed on the need to preserve and enhance the past, not all of its components are
considered of equal value and importance of the part of the community, that filters
and interprets them differently in the present, in connection with a system of
values tending to evolve over time and space. If the past has a neutral character, it
is our individual and collective willingness to consider it, depending on the
context, exciting or boring, good or bad, or marginal (Dallen, Boyd 2007:10).
Speaking of identity, through the town of ALBEROBELLO, this concept refers to
its history and its ties to the Turkish city of HARRAN: this is clear by reading any
travel guide about Alberobello. Indeed, analyzing the historical period of its birth,
we can note that many of its features are brought to Harran. For these reasons, this
country each year attracts thousands of tourists, both foreign and locals, attracted
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by its unique origin, which gave rise to its picturesque Trulli, celebrated every
year by numerous festivals and cultural events. According to a definition of
cultural tourism provided by Hall and Zeppel (1990a:87 as quoted in Dallen,
Boyd 2007:4).
“Cultural tourism is EXPERIENTIAL TOURISM, based on get involved and
stimulated by the performing arts, Visual Arts and festivals”.
In recent years, there has been a rapid increase of this kind of tourism as a result
of a higher level of education, higher incomes, a growing awareness of the world
and with technology and globalization processes that make the world a smaller
place and easily accessible to all. Even in times of recession, cultural tourism has
continued to grow. What has emerged is that culture is growing in importance in
the main tourist destinations, culture and the arts. And from a cultural point of
view, Alberobello and its Trulli have plenty to offer both tourists and local
citizens, they discover and enhance the Italian cultural heritage.
1.3 Profile of culture user
In this section, I will outline the main characteristics of those tourists who choose
their destinations, with the precise purpose to join and enjoy an experience so
stimulating for their mind and senses.
From a demographic standpoint, statistically, the culture user is a more educated
and literate person, on average, he has higher qualifications (degree or equivalent
diploma) and therefore also tends to play more lucrative professions; he tends to
travel more often, even for short periods, in contrast to the mass tourist; he is not
affected by the phenomenon of seasonality. He tends to prefer hotels and prefer to
experience the cuisine and typical local products, thus making his overall
experience on the site, varied and complete.
From a psychological point of view, however, it is interesting to highlight more
unconscious motivations that dwell on this type of individual. Dallen J. Timothy
and Stephen W. Boyd in the book Heritage and Tourism (2007), reflect in
particular about a concept as abstract as charming in this regard: that of nostalgia.
Baker and Kennedy (1994:169) described nostalgia as "sentimental longing or
bittersweet moment, toward an experience, a product, or sign that comes from the
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past" and instead Belk(1990:670) described it as one "elegiac mood" that awakens
in us, for example, listening to music, contemplation of a scene or object (Dallen,
Boyd 2007:56).
Hence, this feeling, pushes individuals to search for a certain type of experience,
with great emotional implications. The user of culture is interested in the cultural
past and those of another, in an effort to understand better himself, by relating the
experience to his personal life. Merriman (1991) classifies the necessary reasons
to understand the past, into three categories as shown in the table below:
I) Direct the people to the
present
II) Innate curiosity and real
interest
III) Help build the
future
The past is the key to the
present
Curiosity Contribute to the future
Comparisons with today
Find out things about
places and people who
lived in the past
Learning for the future
Find out what has made
the world the place it is
today
Interest Because you can learn
some lessons
Clarifying the origins and
development of humanity
Because human curiosity is
never satisfied
To be able to build a
better future
Know where we come
from
It is worth learning how
people did things in the
past
To see where we went
wrong
It is necessary to know
the past in order to
appreciate the present
Learn more about the
history and knowing what
happened before our era
To acquire knowledge
and contribute to the
future
Without knowing the past
you live into the void
It is nice to know how
people lived, and where
they lived, and things that
they used
We must know the past
history to change the
course of the future
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Table 1.1 (Dallen, Boyd 2007:58)
Finally, we can consider the culture user as a cultural tourist because he is
animated by curiosity and travel to increase his culture. According to McKercher
and Du Cros (2002:26-27), they are five distinctive types of different types of
cultural tourists:
1. The purposeful cultural tourist (deep experience), for whom learning about and
experiencing other cultures is the major concern, chooses a destination.
2. The sightseeing cultural tourist (shallow experience) is less concerned with
experiencing the other culture and more interested in visiting the cultural
highlights.
3. The casual cultural tourist sees culture as a less important element in the
decision making process for the destination and does not get deeply involved
while there.
4. The incidental cultural tourist does not choose a destination based upon culture,
and once there will only superficially be involved.
5. The serendipitous cultural tourist did not seek cultural involvement in the
choice of the destination, but while there gets really involved and has a deep
experience.
1.4 The importance of interpretation and education in cultural consumption
In the previous paragraphs, the concept of nostalgia was presented as deep and
unconscious motivation that makes gear motor of cultural tourism. However, we
must also speak of the reasons, more easily deductible in the context in which
they occur: that of interpretation and education. With the term interpretation, we
define a process by which the viewer captures the meaning and full awareness of
what happens. On the basis of interpretation, there is education, which refers to
Great understanding Curiosity about the past Learn from our
mistakes
As today is hinterland and
interesting in itself
See how people lived Knowing the past you
can contribute to the
future
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what people learn and how they learn. According to Herbert (1989a:191 as quoted
in Dallen, Boyd 2007:158) the role of interpretation is “to make people more
aware of the places they visit, provide the knowledge to improve understanding,
and promote an interest that leads to a greater appreciation and perhaps greater
responsibility”.
The objectives of interpretation are therefore those of educating people, offering
them a pleasant and engaging experience, and most importantly, interacting with
these aspects between them. The interpretation is so intrinsically linked to
education, but without interpretation, education is a process quite sterile and
ended in itself.
What does it mean to be "aware"? Definitely do not stop at an information-based
knowledge of what you learned, but to be more curious, caring, respectful and
inclusive. Basically, to attend a welcome change compared to the starting point,
take a personal evolution. But in that way can you have a similar impact on the
minds and hearts of visitors? This is where it comes into play another fundamental
concept: that of entertainment.
Traditionally pleasure and enjoyment, resulting from entertainment, have always
been opposed to education, as if they were dichotomous entity. However,
nowadays there is a different approach that aims to mix these ingredients in a
winning mix. Putney and Wagar (1973:43 as quoted in Dallen, Boyd 2007:158-
161) speak for themselves: “Helping tourists to enjoy and understand the areas
they visit, the interpretation of natural and cultural history can substantially
enhance the quality of visitor experiences”.
Although it is not always possible to assess where entertainment ends and where
early education, it can be said that it does not automatically exclude each other.
This concept is relatively new in tourism marketing approach.
1.5 The search for authenticity
In recent decades there has been a change of direction regarding the dynamics of
tourism. Flanked to the traditional destinations and more internationally known,
there is a revaluation of lesser-known places, not yet touched by mass tourism
industry. The reason why these targets are so attractive in the eyes of the most
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demanding visitors, can be seen in their authenticity. A complex concept which
we outline in this paragraph, going to close so the circle traced in the preceding
paragraphs.
We define authenticity as a close representation of the essence of cultural
property, far from a modern trend of commoditization and commercialization that
tends to trivialize the value of culture. In order to increase profits and audience
participation, culture is therefore sold off in “packets”, decontextualized, losing its
true identity.
As we have seen so far, the new prototype tourist consumer that you are claiming
for twenty years now, needs various needs related to emotions and feelings and is
looking for his own identity, different from that of the other. Meeting them in the
right way makes a difference.
Obviously a balance is needed between the tourist, the experience of the culture
visited, and the host community. The tourist, the culture, and the community are
dependent upon one another. The tourists need, for their authentic experience, the
living culture and the maintenance and improvement of the resources, which in
their turn depend on the spiritual and economic development of the local
community.
Cultural tourism can give incentives to training and education. Improvement of
local skills, traditions, arts, and crafts are of mutual benefit to the population, the
tourists, and the government (McKercher, Du Cros, 2002:36).
As I will show in the next chapter, this new prototype of cultural tourism can be
perfectly found in the territory of the Valle D'Itria, in particular in the town of
Alberobello. Indeed, according to some data provided by industry workers and
municipal administration, Unesco World Heritage site of Alberobello is one of
Puglia’s favorite destinations by Italian and foreign tourists. At least 40,000 are
the visitors registered in this September 15th
from the local Iat (Tourist
Information Office). Americans, British, French, Germans, Russians and
Japanese, present in various percentages in the capital of the Trulli in virtually
every month of the year. From two to four average days of stay on site. Not all the
visitors, however, pass by the IAT. An eloquent indicator turned the new bus
parking system, managed by the city: more than 4 thousand buses of tourists over
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the past 5 months have arrived in this town to visit the Trulli and not only, with a
profit of over 200,000 euro gained in August, compared to 81,000 in 2014.
(Source: La Gazzetta Del Mezzogiorno: Tuesday 22 September 2015).
These are only some of the data they will provide, demonstrating how Alberobello
tourism is growing, becoming an international tourist destination, thanks to its
cultural beauty and many cultural initiatives that characterized this town. In
Alberobello we no longer have a simple mass tourist, but there is a real cultural
tourist who arrives from all over the world. This is due to the mysterious origins
of this town and its association with the Turkish town of Harran.
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CHAPTER TWO
2.1 The history of Alberobello: the feudal domination of the Acquaviva
Counts
Alberobello is called “the City of Trulli”. Since the XV century the huge quantity
of limestone has been used as building material, so giving the city its typical
image. The Trulli were built “a secco”, meaning without the use of mortar, only
with dry stones one on the other. This was a very smart idea of one of the counts
of Alberobello: GianGirolamo Acquaviva D’Aragona. To avoid paying taxes for
the houses to the king of Naples, the count gave the order to build Trulli “a
secco”, so that they could destroy them easily in case of royal inspection. In 1797
Alberobello became an independent town, and from this moment on, Trulli and
houses were built using mortar and becoming the wonderful dwellings we can see
today.
Since 1910 Trulli has become a world patrimony and since 1996 Alberobello has
been part of UNESCO.
However, to better understand the history of Alberobello we will investigate its
historical origin.
The people mainly involved in the birth and development of the Selva were the
Acquaviva Counts who ruled, sometimes with goodness and sometimes with
feudal wickedness, keeping the villagers under servile submission to them.
The story of the Acquaviva family in Italy began in the sixth century. They came
from Bavaria and established themselves in Abruzzo. Between 616 and 772, two
cardinals Pampiniano and Stefano Acquaviva were first heard of in Puglia and
later a very scholarly monk, Alberigo Acquaviva, too.
In 1455, following the marriage of Giuliantonio I to the Princess Caterina del
Balzo of Taranto, the lineage gained the County of Conversano which it governed
from 1481 till 1797. There are twelve counts, some, following distinction in
combat or by intermarrying with other families, also held the title of Duke. Their
lives were identified with the emancipation and development of the Selva:
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Giuliantonio I, the founder of the family in Puglia, who, after his marriage to
Caterina del Balzo, took over the County of Conversano. He died in battle of
Otranto.
Andrea Matteo, 1457-1529, levied a tax on whoever settled in the Selva.
Giannantonio Donato, 1483-1554, was a good administrator and encouraged the
use of fires in the Selva; he had thirteen children.
Giangirolamo I, 1521-1592, was one of the heroes of the Battle of Lepanto which
marked the end of the Muslim navy.
Adriano, 1560-1607, the second son of Giangirolamo, Duke of his native Noci
and Lord of Castellana. He authorized the building of Casedde in the Selva.
Giulio II, 1576-1616, was a good administrator. He built the first votive chapel.
He married Caterina, eldest daughter of Belisario, Duke of Nardò.
Giangirolamo II, 1600-1665, the notorious Squinter of Puglia.
Cosmo di Noci, 1627-1665, the handsome double of the Squinter. He was killed
in a duel by Petracone, Duke of Martina Franca.
Giangirolamo III, 1646-1681, lover of fine literature. He married Aurora
Sanseverino.
Giulio III, 1648-1691, with licentious delicacy instituted a series of Jus, (laws),
amongst which the iniquitous Jus primae noctis, (right to the bridal night).
Giulio IV, 1691-1746, was born after the death of his father, and ruled wisely and
winningly.
Giangirolamo IV, 1724-1773, was a kind man. He was named the Vicario
Generale in the Bari territory and he worked towards the elimination of the
conflicts between the Caracciolo, Dukes of Martina Franca and the Acquaviva
Counts.
Giulioantonio V, 1742-1801, was the last feudal lord. He was educated to a very
high level and married his cousin, Teresa Spinelli. He retired to Conversano to
await the reorganization of feudalism. He died in Naples, leaving five children.
The eldest son was given the title, Count of Conversano and Duke of Atri.
Although popular opinion tends to pass on the grimmest aspects of history, it is
also necessary to remember that the illustrious family produced valiant warriors
who fought in defense of the Christian faith, as well as nine cardinals, artists,
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poets, writers and legislators, and that it is because of the Acquaviva family that
the marine towns of southern Italy were defended and kept safe from Saracen and
Turkish oppression and raids. One of the first documents of the Selva goes back to
1100, the year in which Roberto Decerano made a donation to the Bishop of
Monopoli. In official documents, Selva is mentioned for the first time in an Act of
1272 when the adjacent boundaries to the Canale di Pilo are specified, and in
1324, in a diploma of the Prince of Taranto, which granted the privilege of
grazing to the inhabitants of Castellana.
In addition, to understand the history of Alberobello, it is important to highlight
the work of Giuliantonio I; Grand Captain serving King of Naples, strove against
the Turks and gained for the family the diploma relating them to the King of
Aragon, besides the right to receive the same honors and the permission to include
the Royal Bearing into the Acquaviva’s escutcheon. His death on the battle field
for defending the Christian Faith persuaded the king to make significant
concessions, intended as reparations, and to strengthen the Acquaviva family. The
first-born Andrea Matteo obtained all his father’s military prerogatives and the
permanent conveyance of a vast territory located between Martina Franca and
Noci, where Selva and Alberobello (founded later) can be visited.
The Muslim presence was instrumental in Apulia: indeed, in 1480 a
Mohammedan armada coming from the near Valona was going to invade Brindisi,
in order to retake Apulia and pave the way to Rome. The Pasha Akmed leading
the expedition, headed up ninety galleys, forty privateers carrying ten thousand
well-armed men and four hundred horses; caught in a storm, he was forced to land
near Otranto. In a twist of fate, the noble town of Otranto had to defend its walls
and stop the Turkish advance towards the inland.
If Mohammed II had not been stopped by the inhabitants of Otranto, Christianity
would have undergone a serious damage.
The imposing fortified walls of Otranto were not able to fight the powerful
Turkish artillery and the town had to surrender; twelve thousands in twenty
thousand inhabitants were slaughtered and the others enslaved. The Bishop was
killed while administering Communion. The mayor and eight hundred citizens
who refused to renounce Jesus Christ, on August 14th
of 1480 were tortured and
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massacred on the “Martyrs Hill” (Collina dei Martiri). The king of Naples, caught
off guard, charged Count Giuliantonio with intervening immediately: for the first
attack he had four thousand infantrymen and four hundred horses at his disposal,
gathered in a botched way. On February 6th
, 1481 Count Giuliantonio, during a
reconnaissance, was reached by Turkish knights in Muro Leccese’s forest. His
biggest misfortune was that he was not wearing his helmet, since he had just given
it his page. About ten knights of his retinue were defeated and the Count
wounded; he was chased, caught and beheaded with scimitar’s stroke. His head
was hoisted on a spear and exposed on the merlons of the Castle of Otranto.
Giulio Antonio Acquaviva died for defending Christianity; Otranto’s war was a
significant moment in the history of the Church and of Italy, and in particular the
Turkish influence has been more important for the birth of ALBEROBELLO.
In The Selva, we have a change during the domination of Giangirolamo I, which
was one of the heroes of the Battle of Lepanto, when the Turks lost thousands of
men and the whole fleet, composed of 225 vessels. That conflict marked the final
defeat of the Islamic army.
After the mild administration of Counts Adriano and Giulio II, who many
improvements made in Selva and much wellness gave the peasants, Giangirolamo
II, the Count with a weird eye, started to rule. Lacking of human feeling and of
Christian faith, he issued cruel punishments, fixed heavy taxes on agricultural
goods and proved to be a dexterous tax collector, a vengeful and violent ruler who
hung and slaughtered people. In Conversano it is possible to walk along “delle
Forche street”, where a scaffold had been put up, scene of the most brutal tortures.
He was born from an intermarriage and darkened the family glory, the deeds and
works by his noble predecessors.
He was a skilled knight and at the age of 17 defeated the Turks who had captured
Manfredonia. At 26 he married Isabella Filomarini of the Rocca, a superb and
equally cruel woman, who made him sadder and sadder. After having conquered
the fief, mindless of the Prammatica Reale (Royal Pragmatics) de Baronibus, he
started to claim royal prerogatives. Summoned to Madrid by the King of Spain in
1643, he was able to purge himself so deftly that he obtained the substitution of
the Viceroy of Naples, the noble Duke Medina Torre.
20
The social unrest caused by Masaniello brought to the insurrection of some towns
in Apulia, amongst which Nardò. Reached quickly the town which was his
Dukedom, through deception and promises, he was able to enter the town after a
long siege. Endowed with a violent and vindictive character, once inside the
walls, he arrested noblemen and canons, without fulfilling his own promises.
Most of them were executed within the city, other were brought to Conversano
and massacred in the “Stretta delle Forche”. The victory made him braver and
prouder. In order to populate “The Selva”, mindless of maintaining neighborly
relations, he promised the peasants, who were working in the neighbour fiefs, to
allot them new farmlands, in addition to a tax exemption. He also issued an order
to build the “casedde” without mortar, with the onus to demolish them at once in
presence of royal inspections.
Guercio’s violation of the Pragmatica caused a condition of instability and, at the
same time, the neighbor feudatories were deprived of their peasants. The
population of this area was favored by this positive circumstance and the peasants,
although subjugated by the Count’s orders, accepted the new and favorable
condition. The arbitrary changes, the dreadful executions occurred in Nardò and
Conversano, the violation of the national rules and the attempt of lese-majesty
persuaded the neighbor feudatories to send detailed and proved notifications to the
Viceroy of Naples and the King of Spain Filippo IV. This caused immediate
inspections and the arrest of Guercio, who previously imprisoned in the Castle of
Sant’Elmo in Naples, was moved to Madrid in 1649. Here the trial, darkened by
deceits and slanders, lasted 16 years, in order to keep him prisoner without
reaching the final condemnation.
Being free to go back to Apulia, without having been discharged, “Only God
knows during his return trip which death he died in Catalonia”. Someone told that
when he gained freedom, he undersigned his death condemnation and so he is
considered to have been cruelly executed on the ship bringing him home. The
embalmed corpse was moved to Conversano and buried in the Church of St.
Benedict. During Guercio’s stay in Madrid, the fief was ruled by his wife and by
his son Cosmo, born in 1627. He was just alike his parents: intolerant, arrogant
and vindictive.
21
After Guercio and his son’s deaths, the saddest chapter of the Acquaviva family
history came to an end and a new period of peace began in The Selva.
Indeed, during the reign of Giangirolamo IV, he was Giulio IV’s eldest son, he
could not inherit the fiefs because his father died intestate. His brothers claimed
their part of inheritance, and a legal dispute arouses causing the decay and
dismemberment of the fiefs.
Charles III imposed justice and equity, establishing an innovative Royal Decree in
1751, through which prerogatives and incomes were reduced.
Giulioantonio I, the first of seven children of Giangirolamo IV was the last feudal
Lord of The Selva. He was well educated and married his cousin Teresa Spinelli
with whom he came back to Conversano in order to recognize the fief.
The Selva changed its face; 3,000 people were living there and Giuliantonio
succeeded of in reorganizing his properties and improving the life conditions of
the inhabitants themselves. He died in Naples, leaving five children. The eldest
son became Count of Conversano and Duke of Atri, because the Acquaviva
family branch disappeared.
In the following period, with the feudal decline, the inhabitants of The Selva
started experiencing the age of the hall.
In fact a new social system, aiming at a community freedom linked to the
kingdom, was set up with a scholar class and qualified craftsmanship activities.
On the occasion of the short visit in Taranto of Ferdinand IV, Queen Mary
Caroline and the Court, a Deputation of seven inhabitants from The Selva,
through the mediation of the Bishop of Taranto Giuseppe Capecelato, was
received by the King and his Court on May 11th
1797. The physician Martino
Lippolis gave to the King a parchment which listed all the abuses of power the
citizens of The Selva suffered because of the feudal vassalage and their intention
of becoming a free Royal Hall. The King welcomed the petition by promising the
publication of a Royal Decree. On May 25th
, the Court moved to Foggia in order
to join the wedding of the Crown Prince Francesco with the Archduchess
Clementina of Austria. Seeing that the publication of the Royal Decree had not
been issued yet, a second delegation reached Foggia before the King could leave
for Naples, to solicit him to keep the promise.
22
On May 27th
1797 with a Royal Dispatch, The Selva got free from the feudal
power, becoming an independent Hall.
This dispatch established that in The Selva the vassalage was abolished and that
the inhabitants were free citizens under the jurisdiction of the Kingdom
represented by a Royal Governor. They were no more subject to the Church of
Noci but to their own Parish Church ruled by the Bishop of Conversano.
Furthermore, there was no obligation in building “Trulli” houses, in picking up
olives in the land properties of the Count and in using the mill, the grocery, the
bakery and the butcher’s shops of the Count where the prices were prohibitive.
This document abolished any working exploitation or taxation due to the Count.
When the Count Giuliantonio IV Acquaviva of Aragon, last Lord of Conversano
received these news he decided to move to Naples where he died the following
year. The son Giangirolamo V succeeds him. When the Bonaparte family took the
power in 1806, the feudalism was abolished. On June 22nd
, 1797 the first mayor
Francesco D’Amore was elected.
He could build the first house with bricks and mortar, called Casa D’Amore.
According to the historical roots of The Selva, the hall took the name of
Alberobello and the escutcheon represents a magnificent oak and a knight pushing
away a rampant lion, symbol of feudal power, it was donated to the first Mayor
Francesco D’Amore on the occasion of his election (22nd
June, 1797)1.
1 Alberobello New photographic and historical guide p. 3-27
23
2.2 The oriental origins of Trulli and their characteristics
Another important element that has fostered the birth of Trulli is the uniqueness of
Alberbello territory across the Valle D’Itria.
The territory, characterized by a layer of the earth’s crust of limestone origin,
which flakes into flat sheets of varying thicknesses, has favored the development
and evolution of building in stone over thousands of years.
Archeological studies of very ancient rudimentary tools, arrow and many-sided
silica stones, collected in the museums of Bari and Taranto, confirm that tribes
from the Middle East settled, in prehistoric times, on the Murge plateau and in the
thickly-growing Selva di Fasano. These tribes used to erect tombs to bury their
dead and “specchie”, (tower-like mounds of stone) to shelter from bad weather.
These simple primitive buildings together with the most basic necessity of finding
a hovel in which to live, represented the original elementary habitat.
After hundreds of years, when the family nucleus was consolidated, through
various spontaneous improvements the tomb, then became the “specchia” which
was the first prehistoric shelter of the Eneolithic period. It consisted of a stack of
flat stones laid one on top of another leaving an empty space in the middle.
As the cult of burying the dead became more widespread, the “specchie” began to
be of considerable importance from an architectural point of view.
Three thousand years before Christ, the first settlers from the Anatolian Coasts,
after moving to the islands of the lower Mediterranean, expanded towards more
fertile lands and reached what is now the territory of Puglia, also settling on the
Murge hills.
Our Indo-European ancestors brought with them traditions of life and death and
amongst these there was the custom of building hovels with cone-shaped domes.
The same as those still found in the territories of the Assyrians, with pinnacles and
mythological signs like those to be seen on the Trulli of Alberobello and of the
Selva di Fasano.
In Puglia, thanks to the nature of the soil, the building work received a particularly
lively impetus with the arrival of the first Greek settlers.
In historical order, one passes from the tombs to the “specchie” and the Trulli,
there is no doubt, therefore, that the cone-shaped domes are of antique oriental
24
origin and were introduced into Puglia by the same tribes from Asia Minor who,
several thousand years previously, had brought the specchie and the dolmen.
It should not be forgotten that the sepulchral temples of the kings of Babylon and
the pyramids of the great Pharaohs of Egypt were intangible expressions of trullo-
type buildings, neither should one omit to add that, just as the bases of the
prehistoric huts were roundish, so too were the first stone houses circular and
cone-shaped that were built in the Argolide and the tomb itself of Agamemnon in
Mycenae.
For this reason, it should also be remembered that the word “TRULLO” derives
from the Greek “THOLOS” which refers to a circular dome-shaped construction.
We know that, in ancient times, in the Cyclades and in Crete, cone-shaped crypts
were built for those who died at war, and we also know that during the expansion
of the Hellenistic culture which dominated the whole of the Mediterranean and in
particular, the coasts of southern Italy, these were developed and embellished.
Broadly speaking, the Trullo must be considered a direct derivation of the tomb
because both were made up of stones placed on top of one another and both were
analogous to the specchie. In that historical period two types of building were
evident: the specchie which developed new architectural aspects and increased in
size such that they became, under the impetus of the Hellenistic culture decreed
by the great Macedonian kings, elaborate and complicated watchtowers for
military defense and the “casedde” or Trulli built without mortar until the Trulli
began to be built with more than one cupola and with an elliptical base.
However, in the very ancient specchie of Salento peninsula and in particular in
those of rolling Murge hills built with materials that were readily available, the
original structure was found. This structure would mark the definitive architecture
of the Trulli. The specchia had a roundish shape and rose up in concentric circles
to make a cone. The Trulli were the next stage in their evolution.
The name “tholos” of the cupolas which were found in the Mycenae tombs in the
Peloponnese, the Byzantine “torullos” and the more recent Latin “turris” are all
words to indicate a dome-shaped circular construction. On them, the stone wall,
sloping inwards and outwards, become closer and closer as the concentric circles
get higher and higher until a cylindrical stone, called the “serraglia”, (keystone), is
25
placed on the top. The outer part was characterized by flat stones of hardly any
thickness, which slanted outwardly to help rainwater run off.
Since ancient times, the Trullo constructions, have had various uses according to
the area in which they were built. The Selva and Alberobello, which were bound
by the instructions of the Counts of Acquaviva, could begin to build houses out of
bricks and mortar only after being freed from feudal control by a royal decree 27th
May 1797.
In fact, the dwellings of the Monti and Aia Piccola Rioni which were built
previously represented examples of the original Trullo architecture. The first
migration of tribes from sunny Anatolian lands towards cooler Western soil led to
settlements in the thick woods of the Selva. These tribes are thought to have
introduced the specchie and their origin should be seen as a spontaneous historical
fact necessary to their emancipation. For us, however, their oriental origin,
confirmed from studies of archeological findings of the specchie interiors,
remains a positive fact.
According to the natural evolution of things, after the early rustic settlements,
others followed in slow, continuous evolution until one arrives at the wonderful
landowners’ houses, farms, semi-urban agglomerates, large communal buildings
and churches. Characteristic symbols on their cones are passed on, symbols which
are still believed in by those who live in the Trulli area. On the highest part of the
face of the cone, very ancient pagan and Christian symbols were painted in white
chalk, symbols with magic and propitiatory powers, all pointing in the direction of
the first: the Sun.
THE PINNACLES: lodged in the top of the Trullo cone they have the shape of a
cylinder on which the head rests, nearly always in a more horizontal position,
called “carrozzolla”.They have a primitive origin. In fact, in the near East,
coloured stones of uncertain origin were placed on the buildings and it was
believed these stones fell out of the sky and came from the sun. This is why they
are linked to the worship of the sun. In ancient temples, the divinity was
26
represented by a stone placed at the apex of the building and in fact, the roundish
head of the pinnacles is meant to represent the link with the solar sphere and it is
more noticeable in the older Trulli.
THE SYMBOLS: represent the most primitive of the figurative expressions
prodigiously handed down till the present day, following the evolution of religious
thought. The signs and pictures represent the link between man and God and are
therefore of religious and propitiary value and significance.
To understand the remote origins of the symbols, it is sufficient to go back to the
fine Messapican emblem widely drawn on the Trulli. It is useful to distinguish
between the signs and the drawings. The least comprehensible signs refer to rites
which the primitive people celebrated in the Selva, whilst the magic symbols go
back to the signs of the zodiac and are to be identified with astrological
knowledge.
In fact, the primitive peoples used to put drawings of the horoscopes of the people
who lived in the house on the house itself so as to bring good luck. The pagan
symbols represented animals and human motifs connected with superstition and
used to be put on the cones for protection. Finally, ornamental symbols had only a
decorative role and alluded to persons or particular situations.
27
2.3 The particular construction of the Trulli
To build a Trullo one began by digging a tank into the rockface. This tank was
like a room in size, about three meters in diameter and five meters deep and it was
essential to be able to collect rainwater from the Trulli roofs for domestic use.
Once the vault was covered over the foundations were dug around a base of about
three meters. Then the stones were laid down to make the perimeter base which
was always quadrangular. The lower part of the Trullo was made up of walls
about two meters high, perpendicular on the inside whilst outside, they were built
slightly sloping, like the boundary walls of military constructions. For the base of
the cone-shaped vault, which represented the most important part of the Trullo,
four large flat stones were placed at the four corners of the perimentral walls.
These acted as supports and were rounded off at the corners. They projected,
sloping inwards towards the interior of the Trullo and were considered very
important by the “caseddaro” (the builder), as a reference point to line up the flat
stones that would then be piled up. These flat stones were known as “cannele”. It
was at this moment that the part called the “Trullo” began to rise. The rough
cannele were laid down in the established fashion, sloping towards the interior
and getting fewer and fewer as one reached the circumference of the cone.
Because they were laid one against the other, the cannele stayed in place and they
were secured at the sides by stones called “zeppe”, (wedges), rounded off at the
corners. At the apex, the cannele were wedged up against a cylindrical stone,
known as the “serraglia”. The exterior of the building was covered with flat slabs
of calcareous stones, known locally as “chiancarelle”. These were placed in rows,
one on top of the other, like scales, with alternating joints and sloping towards the
outside. The chiancarelle were placed on the back of the cannele. This was known
as the “coda”, (tail part), and they were laid in the same way as we have described
for the interior. The “chiancole” became narrower, higher up around the pinnacle
which was decorative and could have various shapes and significances. The
entrance to the Trullo was characterized by two strong stone doorposts and by an
equally robust architrave, also of stone, which would often have overhead, a
niche, with a sculpture or religious image. On the two sides of the door, two
massive stone seats were placed.
28
TRULLO’S INTERIORS
INSIDE THE TRULLI
Once through the entrance, one found oneself in the first room, the biggest in the
house, where the family spent most of the day; the table, chairs and other pieces
of furniture were found there. The room altogether was quadrangular with a
wooden loft about three meters above which was reached by a wooden ladder
fixed to the wall, and then though a trap door. The loft acted as a vault to the room
and everything was kept up there from food provisions to work tools. Next to this
room where the family gathered, the arches of the alcoves opened up, but they
were separated off by fine curtains of material with brightly-colored flower
designs. Opposite the entrance, there was the room where the cooking was done,
dug out of the enormous wall together with the fireplace. On each side of the
fireplace, heavy wooden benches were placed and there was a low door to the
vegetable garden.
Outside the house, on either side of the entrance, there were some stone seats
where older women, in the summer months, passed their time spinning and set up
late in the long, hot evenings of Puglia, whilst in the open space in front, the
ancient “Tarandell” dance was performed.
-“Cannela” stones
- Various sized drystone
material
-Thin slabs called
“chiancarelle” used as
cover surface
-Whitewashing
-Calcareous flooring
-Cropping out rocky layer
29
30
2.4 The particular case of the twinning Alberobello-Harran
(Kurdistan-Turkey)
The 8th
November, 2013 at the Council Chamber of the town of Alberobello, the
twinning agreement between the mayors of Alberobello and Harran (Republic of
Turkey) was signed in the presence of the two delegations. In the front row,
Mehmet Ozyavuz, Mayor of Harran, and Michele Longo, Mayor of Alberobello.
There were also two members of the Turkish Parliament and Senators Caforio and
Liuzzi.
Indeed, in February 2013, a delegation of Italian parliamentarians from the OSCE
(the Organization for security and cooperation in Europe), including the Apulian
Senator Giuseppe Caforio dell'Idv met in Vienna the Mayor of the small city of
Harran near the border with Syria to establish a series of initiatives on the origins
of the Trulli, the ancient buildings in the shape of an inverted cone that populate
the Valle d’Itria but also the ancient city of Harran. According to history Harran is
the ancient Caran from where, two thousand years before the birth of Christ, the
Patriarch Abraham departed to reach with his people the land of Canaan. Then
Harran was the hometown of Abraham, from there he started the journey to the
Promised Land, the current Palestine.
Recent studies and researches suggest that the current Harran was rebuilt about a
thousand years ago, when there was the Byzantine conquest of Apulia, in the
same period, Jewish and Eastern communities settled between Bari and Taranto.
It is likely that on that occasion the Trullo architecture has been transplanted in
Apulia; Trulli, then, according to this story, might even have a biblical origin.
This is the link between the two cities; probably because when people in
Alberobello are choosing an architectural form that could somehow retrieve the
territory, probably they have chosen that. And so right on that occasion, probably
that the history, form, the concept of Trullo can be reached here. Then Trulli
would have these great Biblical origins, but there is more because the sources for
example, of the symbols found on Trulli are strikingly similar to some symbols
found in some Egyptian graves. That fact, as many experts write, then upsets the
hypothesis of the origin of the Trulli in 1500 BC.
31
As a result, Trulli that we see dating back to around 1600, but their origins are
much older. However, the Trulli of Apulia in particular, for their continuity and a
series of economic, social and cultural rights, developed assuming their
architectural features much more evolved than the other typologies at Trullo
present in the rest of the world, becoming an artistic heritage unique in its kind
(source: Protocollo d'intesa Sala Consiliare di Alberobello).
For this reason, to underline the importance and beauty of these Trulli, in 1996 the
Unesco declared the Trulli of Alberobello (BA) World Heritage site, by entering
this small city on the World Heritage List.
32
2.5 Historical origins of Harran and similarities with Alberobello
Harran is considered one of the oldest settlements in the world inhabited without
interruption up to the present day. It is mentioned in the book of Genesis and its
most famous inhabitant, Abraham, lived there for some years in 1900 BC. Some
historical evidence, such as the ruined walls, crumbling fortress and Beehive
houses, gives the city a highly evocative atmosphere mixed with a history able to
evoke ancient times. (Southern Italy, Lonely Planet 2015:628).
In the southeast of Turkey, there is the city of Harran. The name of Harran has
drawn immense attention and has raised debates regarding its origin among
historians. Some claim that the name “Harran” is as old as its history. In Greek
accounts, Harran is known as Karra, Kharran, Karais, whereas in Roman Latin
accounts, Harran is mentioned as Carrhae. In the Torah, the name is mentioned as
Haran, a city inhabited by Prophet Abraham. It is also believed that different
patriarchs such as Abraham and Jacob traveled to and lived a while in Harran
according to various early biblical accounts including Gen. 11:31-2 and Gen. 29-
31. In the Assyrian tablets, Harran is mentioned as I-na-ha-ra-an, meaning “a path
road, or travel”. This meaning is likely due to the importance of Harran’s
geographical location, which was once the knowledge and trading center that
connected important routes. Indeed, Harran was located at the intersection of the
33
Silk Road, Iraq, Syria, and Inner Anatolia, especially important as a connection
between the Euphrates River and the Levant, because this vital route avoided the
Nefud Desert and the great Harran basalt wastes to the west. Some believe that
Harran’s name comes from a cognate Arabic word harr, which means “hot”.
“Stripped from the grassy lands and shades, it seems like Harran’s name comes
from its own climate. Every part of it is boiling hot. You can neither find shade,
nor breathe normally” (Ramazan Şeşen. Harran Tarihi. Ankara, Turkey: Türkiye
Diyanet Vakfı Yayın Matbaacılık ve Ticaret İşletmesi, 1993, 21.)
Throughout its history, Harran has been the home of the Akkadians, Babylonians,
Assyrians, Hittites, Persians, the Alexandrian Empire, Romans, Byzantines,
Seljuks, Ayyubids, and many other dynasties and empires. Toward the end of the
Umayyad Dynasty, Harran served as the capital city of the Islamic Empire. Once,
Harran was known as a religious center, a commercial and agricultural city, and it
was famous for its cotton, honey, sweets, and measuring tools [Seasen, op.cit.,9].
In the period between 718-913, Harran went through its golden era as a cultural
and knowledge center. Renowned Islamic scholars such as Thabit Ibn Qurra (826
– 901), Al-Battani (858-929) and Ibn Taymiyyah (1263-1328) came from Harran.
After the Abbasid rule, Harran started losing its power and reputation. In 1098 the
Crusades set their expeditions in Harran, and as a result Harran lost most of its
power [Sesen, op. cit.,10]. Salahaddin Al-Ayyubi (1138-1193), commonly known
as Saladin, arrived in Harran to bring back its power. Saladin is a prominent
figure in Muslim culture, whose noble character won him Richard the Lion’s
respect. Hospitals, bazaars, madrasahs (schools), and bathhouses were built
during Saladin’s rule. After alternating periods of power and weakness, Harran
got a final, fateful blow in 1260 when Hulagu Khan, the grandson of Genghis
Khan, invaded the city. Mongol troops destroyed the city, including famous sites
such as the Grand Mosque and the city gates. Shocked residents of Harran fled to
nearby cities such as Mardin, as well as present-day Syrian cities such as Aleppo
and Damascus. After the Mongol invasion, once a commercial, agricultural, and
knowledge center, Harran turned into a mere village with a small population. In
1517 when Harran became part of the Ottoman Empire, its population consisted
of no more than 250 residents [Sesen. Op. cit.,12].
34
Nevertheless, Harran never regained its power again and remained as a small
Turkish province.
Today, Harran’s landscape is not reflective of its magnificent past that once
reigned in the city, prior to the Mongol invasion. However, what makes Harran so
special are the remaining structures of a past grand city. From a distance, what
first draws your attention is a 131-foot minaret and the remains of the Grand
Mosque (Ulu Cami) walls, a grandiose structure. The Sabians, a mysterious group
residing in the Harran region, used this structure as the great temple of the Moon
God, Sin. After an Arab invasion in 639, Iyaz bin Ganm turned this temple into a
mosque, and gave permission to the Sabians to build their temple in a different
location [Özfırat, op. cit.,96.].
Another important site that still exists in Harran is the Inner Fortress. With
dimensions of 426 x 295 feet and a height of about 100 feet, it is believed that the
Inner Fortress was composed of as many as 150 rooms [Özfırat, op. cit.,93]. Its
overall structure is rectangular-shaped and polygonal towers rise from its corners.
The architecture of the Inner Fortress is stunning; its beauty is complemented by
the view from the entrance doors up to the azure sky and cotton-shaped clouds,
and down to the unique, traditional Harran houses.
The true particularity of this town is the kümbet; this kind of house similar to the
Trullo of Alberobello.
Then, Harran’s beehive-shaped mud brick houses are called kümbet. According to
archaeological findings, the custom of building such houses dates back to
thousands of years in Northern Mesopotamia. Today there are around 960
kümbets in Harran. The bet is an ancient Semitic word for “house”. Every kümbet
has an open hole on top of the roof for the purpose of day lighting. This open hole
serves the dual purpose of a chimney. The conical shape and clay material have
excellent thermodynamic and air circulation properties. Kümbets are perfect for
Harran’s climate: they are cool in the summer and warm in the winter; as the
Trulli of Alberobello.A particular difference is that, the Trulli of Alberobello are
not open on the top part as the Kumbets, but they have the symbolic Pinnacle on
top, and it possesses the normal chimney on the side of the cone.
35
It is said that when kept in kümbets, hens hatch more eggs, domestic animals like
horses become tamer, and onions sprout faster. The Ministry of Culture bought
and restored 4 kümbets, which now collectively function as a museum. This
museum displays traditional costumes, jewelry, and other artifacts specific to the
region.
Apart from its ancient sites, the town of Harran has been famous for its hospitable
culture and traditions. Here is a bit of Ibn Jubayr’s description:
“Harran is full of kind and soft hearted people, who love foreign travelers, and
who defend and help the poor. Here the homeless does not feel the urge to beg –
they get their food and other provisions from Harran’s citizens. Harran’s citizens
are recognized as the most generous population … ” [Şeşen, op.cit.,22.].
People in this village carried patterns of two cultures, Turkish and Arab, and one
of the most evident indicators to this fact was that they spoke Turkey and Arabic
equally well2.
For all these reasons, besides being one of the cities where Abraham lived, Harran
is also famous for being one of the centers of worship of Sin, the God of the
Moon; but above all, this small town is unique in the world for its Beehive houses
full of history and mysteries just like the Trulli of Alberobello.
Trulli and Kumbets: same shape and structure, the same ability to keep the
temperature constant and above all the hospitality of these magic conical houses;
2http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-mesopotamia,
10/09/2015
36
this has led to establishing a cultural twinning between Alberobello and Harran in
2013, which attracted every year thousands of tourists from around the world,
boosting the economy of both towns, now under a continuous development.
8th
November, 2013: cultural twinning between Harran (Southeast Turkish) and
Alberobello (Southeast Italico), the first note for its conical constructions made of
terracotta, the second for its Trulli made of dry stone.
The similarity is obvious and goes beyond form and residential use: it is the
concept of "Beehive" settlement that intrigues the history of the two cities.
2.6 Cultural itinerary through the town of Harran: a mysterious biblical
village
At the center on the top of Mesopotamia, this place revokes the Patriarch
Abraham. Here he would be leaving, as the Bible says, for the land of Canaan,
and there he would return his servant Eliezer to seek a wife for his son Isaac, and
here it would be refugee Jacob to escape to the anger of his brother Esaù, and here
he lost two wives, living in Haran for at least 14 years. In short, it is a biblical
place strongly tied to the history of the Patriarchs.
For this reason, a visit to the village will take back you hundreds of years: to the
simple life of the people, the great steppe, the warm desert land, the majestic
silence of the places, they will show you the charm of a life that was of past and
nomadic eras. There you will find interesting monuments of the Hellenistic,
Roman and Byzantine periods:
37
In the historic area there are approximately 960 Beehive homes called kumbets, to
these Harran owes its fame; these Beehive houses represent a model dating back
to the 3rd
century BC, however, the buildings visible today is mostly built during
the past 200 years. It is believed that the particular structure of these houses give
designed to overcome a shortage of timber useful for building roofs, both to take
advantage of the availability of these bricks in the ruins of other buildings.
Houses of this type, unique in the whole Turkey, are also located in Northern
Syria.
The Harran Kültür Evi, within walking distance from the Castle, is a beehive
House open to the public, with a walled courtyard where you can drink a cold
drink after the visit.
38
Harran Kültür Evi (Cultural Center) with Beehive Houses. Southeast Turkey
Interior of Harran Kültür Evi or Beehive Houses
39
Roof of Beehive House. Harran, Southeast Turkey
The most distinctive aspect of Harran (population 7000) is the mud beehive
houses, and you can visit models of these at the Harran Kültür Evi (Cultural
Center). Harran’s traditional houses have a history of over three thousand years.
They are constructed on prismatic bases which are square or nearly square. The
dome height is about 5 meters maximum and they were built with 30-40 rows of
brick. The houses are quite spacious inside, because every dome is connected with
others by arches. These houses are cool and perfectly adapted for the climate of
the region. The thing hanging from the roof is made of local seed pods strung
together and bits of fabric. It is thought to bring good luck to the house3. )
You can visit also;
Fortress: in some beehive houses, on the far eastern side of the Hill, lie the ruins
of Kale. Probably in origin, there was a stronghold, here but the structure visible
today dates to the years after 1059, the period when the castle was conquered and
restructured by the Fatimids. From the original four polygonal corner towers,
there are only two.
Ruins: the ancient stone walls of the city, where today there are only a few
crumbling sections; originally had an extension of 4 km and along their path, there
3Source: mg src=”https://traveltoeat.com/wp-content/uploads/2014/09/wpid-Photo-
201409122259226.jpg” id=”blogsy-1410883182301.6267″ class=”aligncenter” alt=”Harran
with Green Fields in the Distance. Harran, Southeast Turkey” width=”500″ height=”375″>
40
were as many as 187 towers and four gates. Today of these remains only the Porta
Di Aleppo (gate), it restored and situated in the new part of the town.
Ruins on Top of Tumulus. Harran, Southeastern Turkey
41
Beehive Houses above an Ancient Building. Harran, Southeast Turkey
Beehive Houses beside the Ancient City Walls. Harran, Southeast Turkey
It is most important to visit:
Ulu Camii Mosque: in addition to the Kale, among the visible ruins, in the village
there is Ulu Camii, a significant mosque built in VIII century by Marwan II, the
last of the Umayyad Caliphs. The mosque is recognizable by its high square
minaret, rather unusual in the Turkish architecture style. It seems this is the oldest
42
mosque in Anatolia. In its vicinity there arose the first Islamic University and on
the slopes of the Hill, you can see the low ruins of ancient Harran, dating back to
about 5000 years ago (Source: Turkey, Lonely Planet 2015:629)
Ruins of Grand Mosque. Harran, Southeastern Turkey
Hence, visiting Harran you can discover its mysterious history, know its
hospitable population who carried patterns of two cultures, Turkish and Arab, but
also you can visit one kumbet where young daughter and son welcome you; they
will surprise to see tourists, but they will not surprise to receive random guests, it
is probably a norm in their family culture. In addition, a woman will invite her
neighbor family, and together the two families will prepare a delicious lunch for
you, including a popular Turkish appetizer and a specialty of southeastern Turkey,
Çiğ köfte translated as “raw meatball”.
(The Çiğ köfte was invented near Harran, in the city of Urfa, at the time of the
Prophet Abraham. Prophet Abraham destroyed the idols worshipped by the King
Nimrud and his nation, and instead invited them to worship God. Enraged King
Nimrud decided to punish Prophet Abraham by burning him alive. For the
execution purpose, all firewood in the Urfa region was collected, and as a result,
no firewood remained for people to cook) [Şeşen, op.cit.,22.].
Çiğ köfte was a creative invention of one woman, who, trying to feed her family,
mixed raw meat with bulgur and spices and crushed the mixture with tools made
of stone. For all these reasons, if you will visit Harran, it will be a unique and
43
evocative experience, ideal to see the historical similarities with the Trulli of
Alberobello, but above all, this experience will enrich your cultural baggage.
44
CHAPTER THREE
3.1 Alberobello 2015: a year of increasing tourist flows. Data provided by the
tourist information and reception Office IAT
Through some data collected on the basis of my own experience and from those
derived from information and reception office IAT, we can say that this year,
Alberobello, the town world heritage of the UNESCO (United Nations
Educational, scientific and Cultural Organization) has confirmed to be one of
Puglia's favorite Italian and foreign tourists destination.
Firstly, to confirm it, there are same data provided by figures of industry and
municipal administration.
According to the local IAT (tourist information Office of Alberobello) there have
been at least 40 thousand visitors registered in September 2015.In fact, American,
British, French, German, Russian and Japanese tourists have been present in
various percentages in the capital of the Trulli along every month of this year.
This office suggests that most tourists stay in Alberobello from two to four days,
maybe staying in a typical Trullo or in a cheaper local hotel. Hoteliers and
managers of various scattered hotels or bed and breakfast confirm these data.
The data provided by IAT demonstrate an exorbitant increase in tourism
throughout the 2015, compared to the previous years, especially during the month
of August 2015. However, not all visitors pass from the IAT but the data about the
month of August are only an example of the tourism’s increase during this year, in
Alberobello;
TOURISM FLOWS IN ALBEROBELLO ON AUGUST 2015:
a) Individual tourists passed by the IAT only in August; there were 6299 Italian
and 3096 foreign visitors.It is important to note that among foreign tourists, there
were: 1032 Americans, 1314 French, 244 Spanish, 237 German, 3 Portuguese,
171 Japanese, 11 Russians and 1550 tourists of other nationalities.
b) Among schoolchildren passed by the IAT only in this month, there were 1173
Italians and 518 foreign visitors.
45
c) Families with children: there were 1498 Italian and 728 foreign families
composed from 3 to 8 people and 1724 Italian and 958 foreign families from 8 to
18 visitors.
As a result, the IAT recorded only in August, 14303 tourists, but these represent
only tourists who have gone from the tourist office, and then they represent only a
small part of Alberobello’visitors throughout the working season.
These are numbers compared to the “good tourism” promotion policy, which
brought more and more people to choose Alberobello in the evening hours and in
periods of the year until recently characterized by low turnout, as tested, for
example, in last Christmas with the success of the “ Light Festival”, also
replicated in the summer.
The Confcommercio indicates 6-10% of the increase in attendances in 2015,
comparing to 2014, and it is also supported by a slight increase in sales.
According to the Confcommercio, tourists usually stay in Alberobello on average
only 2 or 4 days, it suggests that tourists would remain for a longer period in
Alberobello, if they will improve transportation systems.
In addition, the President of Confcommercio, Domenico D’Onghia, about it in an
article of the “La Gazzetta Del Mezzoggiorno” (Journal of the Midday) on
September 22, 2015 stressed the need to strengthen infrastructure and link
services to increase the stay of tourists in Alberobello:
“There are no trains on Sundays-suggests D'onghia-and it would be useful to a
shuttle bus to bring tourists to the sea”. (Domenico D’Onghia, 2015)
In fact, in Alberobello there are only the private railways “SUD EST” (South
East railways), offering service only from Monday to Friday; then, this service is
provided at inflexible times for tourists. For this reason, developing the transport
system would bring further tourism development and then economic town
increase.
Nevertheless, these data demonstrate that Alberobello recorded in 2015 an
increase in tourism development, compared to previous years; with 40,000
46
overnight stays and 4,000 buses in parking lots. This is also demonstrated by the
hoteliers and shopkeepers, pleased with the results obtained and by the good
employment relapse of this season.
3.2 Summer 2015: positive results with the introduction of a new
management policy of public car parks
The new parking management policy of Alberobello is producing remarkable
results, by allowing the Municipality the use of resources, thus obtained,
especially for social services. Indeed, a considerable increase in 2015, compared
to 2014 on revenues derived from parking lots, and the money from this service,
now are used to school meals, care for the elderly, school transport, buses and
minibuses for seniors.
In fact, 580 thousand euros are the total gross amount derived from parking cars
only in the period between September 2014 and August 2015. In particular, there
is the application of different rates in the ZONE A (residential), that has produced
a recess of 140 thousand euros and the ZONE B (tourist) with revenue of 335
thousand euros.
The current Administration has chosen to change the previously adopted system,
with this new system, ensuring greater control over cash receipts and bringing in
the municipal takings an income equal to 61.77% of the total amount (293
thousand euros), while at the Abaco spa, a company that will manage the system
until 2018,182 thousand euros "for year" (32%) will be left. In fact, in August the
ZONE B, the tourist and commercial one, it has given the enormous increase in
the flow of tourists, there was an income of 140 thousand euros, while in July of
90 thousand euros and in June 65 thousand euros. These gross recesses involve
also the VAT and the part payable to the company that runs the service.
These are numbers that signify the good tourism promotion policy of territory
revival taken by this administration, it is the result of a shared management with
associations and operators in the territory, this is linked to the events that have led
more people to visit Alberobello and to choose it in the evenings also in periods of
the year (January and July) until recently chosen with less turnout.
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Furthermore, it is not underestimating the employment aspect of this new public
parking policy. However, the new system foresees the recruitment of 40 work
units in the entire period (in semester turn) under contract with the Abaco spa.
The town of Alberobello has signed the contract with the Abaco spa until 2018.At
the end of it, all the equipment (23 parking meters, 4 changes coins, 1 handheld,
electric pedal bicycles, 1 cent coins, etc.) will become the property of the town
Municipality, and from that moment all the profits now received by the Abaco spa
company (32%) will be completely amortized by the municipality, and then this
will increase further the town's economy4.
For this reason, due to the excellent results obtained, it is clear that the new policy
of the public car parks is another important factor of Alberobello tourism
development.
Furthermore, 4 thousand buses of tourists have arrived in town during the past 5
months to visit the Trulli and as a result, we have a profit of over 200,000 euro
cashed in August 2015, against the 81000 of 2014.
Therefore, this massive influx of tourists has brought a considerable increase in
the economy of Alberobello: there were 580000 euros of parking cars’ cash
amount in the period between September 2014 and August 20155.
4Il comunicato stampa dell’Amministrazione Comunale, “Estate 2015: risultati positivi con
l’introduzione di una nuova politica di gestione dei parcheggi pubblici” , in La Piazza, October
2015, p.43 5Patrizio Pulvento, “Albergatori e negozianti soddisfatti. Buona anche la ricaduta occupazionale”,
in La Gazzetta Del Mezzoggiorno, 22 September 2015
48
3.3 Creativity and synergy, the key of the tourist and cultural achievement in
the 2015: an eventful year for Alberobello
Tourism results show that in 2015 we had an increase of tourism in Alberobello in
comparison to 2014; this is above all thanks to the numerous public and cultural
events held during this year. New or regular events held in Alberobello,
demonstrate that creativity and synergy of citizens are the key for the tourist
success of this small but magic town.
A true innovation of this year has been the “Alberobello Light Festival”; we have
seen from the 6 December 2014 to the 6 January 2015 its first edition, it was an
event promoted and realized by AGIT Association in collaboration with the
Municipality of Alberobello and the support of 50 merchants of Rione Monti.
Alberobello, recognized as a world heritage site by UNESCO in 1996, has been
chosen to host the games of light and colors, on the occasion of the advent of
2015, UNESCO International Year of light; According to it, Light is not only a
symbol of life, civilization and even of spirituality.The light is also a practical
resource, fundamental to social and economic development.
For this reason, the ONU has decided to dedicate the 2015 to light and the
development of related technologies.
In addition, the United Nations General Assembly proclaimed the 2015, the
international year of light and of light-based technologies (IYL2015). The aim is
to raise awareness of the essential nature of light as an energy source, on the
development of education, in telecommunications, in the health and agriculture,
and therefore to promote the adoption of new technologies6.
6www.focus.it
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As a result, the International Year of Light will consist of coordinated activities on
national, regional and international levels. Activities that will be planned for
people of all ages and all backgrounds who can gain an appreciation for the
central role of light in science and culture, and as a crosscutting scientific
discipline that can advance sustainable development.
In the name of cultural value of Alberobello, during the first edition of the Light
Festival, from 6 December 2014 to 6 January 2015, the Trulli have been
illuminated with stars and other Christmas symbols, making historic center even
more enchanting. On this occasion, over one hundred thousand people came to
Alberobello in a notoriously low season period.
For this reason, considering the great success of this initiative,“Alberobello Light
Festival” was revived a few months later with some new features; indeed, on the
occasion of the 125th
anniversary of the death of Vincent Van Gogh, the
Impressionist painter who lived in the second half of the nineteenth
century,spotless walls of Trulli have become canvases on which to project the
most famous works of the great Dutch artist, “The Starry Night” (la Notte
Stellata).
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Light and colored stars among the seven streets of Rione Monti
51
Alberobello with snow and light stars
However, it is important to underline the best economic results of Summer Light
Festival on July 2015, compared to its Winter Edition;in fact, during the summer
edition dedicated to known painting of Van Gogh with the “Notte Stellata” (The
Starry Night), promoted and created by the association AGIT with the
Municipality of Alberobello and the support of almost 100 tour operators had
been over 250,000 the attendances registered.
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St. Anthony’s Church illuminated by “The Starry Night”
53
You can lose yourself between Trulli and colors in Rione Monti
The narrow streets of the historic center of Alberobello, its brightening charm and
culture, these have become an attraction for tourists intrigued from every part of
the world, they visited Alberobello also to take a photograph in front of the
impressive showings.In addition to the splashes of color clearly distinguishable
belonging to the “Starry Night”, some areas of the historic center are hosting other
types of projections, which are closely related to the architectural history of
Alberobello; there are light effects that represent certain symbols painted with
lime, which you can see by looking at the cones of the Trulli. The historical
significance of these symbols is not yet well understood, but there is hypothesis
that their function was to identify the families residing in Trulli, or that they had a
magical and superstitious value (the most important is casting out the evil eye).
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Finally, the Light Festival was an innovative and unique event that has further
enhanced the territory and the Trulli of Alberobello. Its tourist feedback is great
also at international level; in fact, there were over 250,000 the attendance
registered between Italian and foreign visitors, so it is thought that this event may
be repeated in the future.
However, there were also many other events and festivals developed during the
2015 in Alberobello that suggest the cultural and tourist importance of this small
town on local and international level:
31 July-1 and 2 August, 2015: the XXXII International Folk Festival “City of the
Trulli”, (XXXII Festival Folklorico Internazionale “Città dei Trulli” Alberobello –
Italy).
55
Participating groups:
1) Agrupaciòn Cultural “INANGA RAPA NUI” Isola di Pasqua (Cile)
2) Group “BALE’ POPULAR DE CAMPINA GRANDE’’ Campina Grande
(Brasile)
3) Ballet Folklorico “ATENEO FUENTE” Coahuila (Messico)
4) Groupe Folklorique “NOUVELLE EPOQUE” Québec (Canada)
5) Gruppo Folklorico “ARIA di CASA NOSTRA” Alatri (Frosinone)
6) Gruppo Folklorico “I FIGLI di LAURO” Lauro di Sessa Aurunca (Caserta)
7) Group Folk "CITTA' DEI TRULLI" Alberobello (Bari)
8) Group Folk, "I PULCINI" Alberobello (Bari)7
This event is held every year in Alberobello and each year it obtains a great
success, it is among the most-watched and applauded on the season. The success
comes from the popularity of this initiative and its international importance, so
groups from Easter Island, Brazil, Mexico and Canada with the local folk group
participate in an international competition. Furthermore, this international event
demonstrates cultural significance of Alberobello which can compete with other
peoples and customs in the world.
For these reasons, the Folk Festival is held every year in Alberobello experiencing
increasing success and interest of local and foreign public which arrive in the
town to see this manifestation and remain attracted by the beauty of Trulli. This
event thus increases and further develops cultural tourism in Alberobello8.
7organization: Gruppo Folklorico “Città dei Trulli” Alberobello, [email protected]
www.alberobellofolklore.it 8Interview of the President of the Festival Nino Agostino, Alberobello, 2015.
56
Another most important event for the increase of tourism in Alberobello is “La
Notte Dei Briganti”:
“La notte dei Briganti” IX Edition was held between the 22 and 23 August 2015.
This event is closely linked to the history of Alberobello and its liberation from
feudalism and by brigandage. Faith, trust and loyalty are the topics covered in this
cultural event; they emerge through nine scenes represented in costume. In fact,
actors and figurants personify subject actually existed or of fantasy, whose stories
intertwine with each other. In this event each year is developing a different theme
related to the history of Alberobello and its traditions; This year the rivalry
between two families that are not favorable to the marriage of their children was
chosen. All this is narrated in the suggestive scenery of the woods of the Murgia
dei Trulli that have been in the past characterized by the phenomenon of the
brigandage.
Furthermore, at the end of the event, guests can taste a typical dish of the Apulian
tradition. Hence, this event mixes culture, traditions and local customs.
“La Notte dei Briganti” is organized by the Association for the recovery of the
tradition and culture of Alberobello A.R.T.E.C.A, which promotes culture,
sociality and solidarity, recovers the traditions, promotes research and the
collection of documents that represent the area’s distinctive features to enhance
them and disclose them in larger forms.
The Association A.R.T.E.C.A organizes also other cultural events in Alberobello
as “the historical commemoration of the independence of Alberobello” (La
Rievocazione Storica dell’Indipendenza Di Alberobello), which incorporates the
historic events of May 27, 1797 and proclamation of Alberobello City.
These charming and typical events each year attract more and more local and
foreign tourists attracted by their historical and cultural significance; for this
reason these events are important for the economic and cultural development of
the small town9.
9Interview at the president A.R.T.E.C.A., Carmela Didio
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In addition to historical and cultural events during the summer season, there are
countless musical and entertaining events that increase tourism in Alberobello;
July 2015: “Beer and Trulli”, It is an example of innovative event organized by
the association AGIT with many traders of Largo Martellotta. On this occasion,
approximately 90,000 people arrived in Alberobello during the nine days, rich of
musical, cultural and gastronomic events, these all dedicated to guests of all ages.
However, it is important to underline that, the realization of events listed above
required a financial commitment of over 160,000 euros. 90% of this amount was
funded by private operators and the receipts of the manifestations. 10% comes
from municipal funds. This organization is representative of a town, UNESCO
World Heritage, as Alberobello unique in the world10
.
10
Francesco De Carlo, president AGIT, “La Piazza”, October 2015.
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3.4 Tourist itinerary through the town of Alberobello: a tour between the
historic center with the most important Trulli and monuments
UNESCO World Heritage Site since 1996 to protect the unique architecture of its
1500 Trulli, Alberobello resembles an urban sprawl-for gnomes. The small town
is inhabited by 11157 people and is located at 403 meters above sea level.
The “Zona dei Trulli” on the western hill of the town is a dense mass of 1500
beehive-shaped houses, white-tipped as if dusted with snow. These dry-stone
buildings are made from local limestone; none is older than the 14th
century.
The town is named after the primitive oak forest Arboris Bellis (beautiful trees)
that once covered this area. It is an amazing area, but also something of a tourist
trap because from May to October bus-loads of tourists pile into Trullo homes,
drink in Trullo bars, sleep and shop in Trullo shops.
The old town of Alberobello is divided into two parts by the central Via
Indipendenza and Largo Martellotta; if you park in Largo Martellotta, follow the
steps up to the Piazza Del Popolo where “Belvedere Trulli” offers fabulous views
over the whole higgledy-piggledy picture.
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There are many monuments and places of historical, artistic and cultural interest
to visit. The tourist tour through the narrow streets to discover the most suggestive
corners of the Capital of the Trulli, as well as its monuments and museums, it
starts from the “Belvedere” Terrace. Here the visitor can enjoy a splendid view
over the old town, dominated by conical roofs adorned with the mysterious
symbols drawn with lime, you can warn immediately to be in a unique city in the
world.
The tour continues with a visit to the historic “Rione Aia Piccola”, consisting of
about 590 Trulli, these most still used as dwellings. The name “Aia”(Hague),
draws a large clearing which was once used for threshing grain. In this Rione that
is a small haven of tranquillity, here between white cloths and the friendliness of
its inhabitants, with a little luck you can see the old women making the mass for
the famous “orecchiette”, typical Sunday dish, and you can see the masters
“Trullari” working the stone, by hand, for the restoration of Trulli. In the Aia
Piccola, you can also encounter the “Museo dell’Artigianato Dei vecchi e dei
Nuovi mestieri”(craft Museum of old and new crafts), where you can admire tools
of the artisan culture of our land and the Oil Museum. Here, an ancient oil mill
and old tools of the peasant culture, its form the backdrop to a pleasant tasting of
extra virgin olive oil, it is our gold, and typical products.
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At the end of the tasting, you can continue to Piazza XXVII Maggio (day of
liberation of the “Selva” from feudal vassalage), on which is located the Museum
of the Territory (Museo Del Territorio). This museum is formed by three different
structures of three different historical periods. There are rough Trulli of the
ancient period; Trulli of a recent period; and a two-floor modern building.
The Museum of the Territory (Museo Del Territorio) and The Oil Museum.
Then you can reach D’Amore’s House (Casa D'Amore): it is situated in Piazza
Ferdinando IV. It is the first construction built in 1797 without the architectonic
features of the Trullo. In fact, it was built with bricks and mortar. Therefore, it
symbolizes the liberation of the inhabitants of Alberobello from the tyrannous
feudal power, thanks to the Royal Decree (on May 27th
,1797, the Selva became an
independent state-owned town under the royal authority. During that year a two-
floor house made of bricks and mortar was built in honor of the future mayor of
Alberobello, Francesco D’Amore). Here there was also the first town hall of the
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city. D'Amore’s House is a monument declared a world heritage site; now it is
home to several cultural activities.
After, you can reach the Medici’s Holy Saints Cosmas and Damian Cathedral,
founded in 1609 on an agricultural area by the vassals of The Selva, who felt the
need of building in their own old town a votive Chapel for praying and finding
solace in God. The Church construction ended in the following centuries. Inside,
it is possible to admire two wooden statues of the Holy Saints Cosmas and
Damian, the patron saints of the town. They were born in Arabia by Christian
parents, but they preached the Christian faith anywhere, causing up roads in the
places of their pilgrimage.
They were imprisoned by the Governor Lisia, enemy of the Christianity and were
decapitated on September 27th
302 AD. In 1785, the Reverend Cataldo Perta,
Vicar of Alberobello, moved the mortal remains of the two Martyr Saints to
Rome: St. Cosmas’head fragment and part of Damian’s forearm are preserved in
the reliquary, inside the Sanctuary. This Chatedral is constructed in neoclassical
style and it was designed by the Architect Antonio Curri. The two statues inside
the shire are from the XVIII century.
62
The Medici’s Holy Saints Cosmas and Damian Cathedral
Behind the Church, in Piazza Sacramento lies the Trullo Sovrano, which
represents the most advanced example of two-floors Trullo, where, between the
hearths, cooking equipment and frames, you can still feel the atmosphere of the
past. Built in the 1st half of the VIII century, since 1923 it is a national monument.
It is the most articulated Trullo with two floors. It is characterized by the twelve
well-planned Trulli which go to make it up. At their center, there is the splendid
cupola of the Trullo Sovrano which is as high as fourteen meters. As well as the
rooms which are living in, the building is also made up of the chapel and various
other rooms used for other activities. The large front door has a pointed arch in
typical Hellenistic style, and over it there is a lunette with a crucifix. The
courtyard, stables, covered barn, vegetable and flower garden and all the other
buildings necessary to a large house are all indicative of the wealth of the family
that built them all. In front of the house, in the middle of a wide open space,
stands the water tank.
The Trullo Sovrano, which was built for the Perta family around 1780, was made
over to the Confraternity dei Santissimi as an oratory in 1823. For a long time it
contained the relics of the patron saints of Alberobello, the holy doctors Cosma
and Damiano. It is called Sovrano (sovereign) because the highest skills of
construction were used to build it.
63
You can admire also the original interior of the Trullo Sovrano:
The tour ends in the old town district of the “Rione Monti”, which has over 1000
Trulli arranged in seven different streets of incomparable beauty. It is situated in
the southern hill of the town. Along seven streets going from the top to the bottom
of the hill, Trulli covers the whole area. The six roads which lead up from the
valley to the top of the hill have all been given names which are reminders of
moments of suffering and glory of the first World War: Monte Santo, Monte
Sabatino, Monte San Gabriele, Monte San Marco, Monte San Michele and Monte
Nero. Here visitors will be attracted by the mastery of numerous craftsmen with
their shops who alive until late in the evening the neighborhood. Then, walking
through these streets it is possible to purchase local gastronomical and artisan
products from many stores spread all around. The Rione Monti was declared a
National Monument in 1909.
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The Rione Monti
In the “Rione Monti” you can see one of the most particular Trullo, the Trullo
Siamese: it is formed by two conic roofs meeting on the top. Here is its story;
inherited from the father, two brothers lived there as long as they fell in hate for
each other because of a girl, who had promised her love to the elder but fell in
love with the younger. As soon as the love affair was discovered, the family life
between the two brothers became quarrelsome. According to the will of both, the
building was split by a wall and each brother housed half of it.
The tour ends with a visit to the Church of Sant'Antonio on top of Rione Monti. It
was built in 1926 on the initiative of the priest Antonio Lippolis and thanks to the
offerings of the people of Alberobello. In 1926 the master of art De Leonardis
started the construction of St. Anthony’s Church. Its main vault is characterized
by a 25 meter high Trullo sided by two small Trulli dominated by another Trullo
placed on the bell tower.
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The Romanesque style of the Church is pervaded by the peculiar and picturesque
architecture of the Trullo. Indeed, it is the only church having the dome shaped as
a Trullo. Nowadays it is a parish ruled by the “Don Guanella” priests11
.
History, culture, traditions, gastronomy and mystery; Alberobello is a unique
small town in the world, that fascinates and amazes more and more local and
foreign visitors.
You can rediscover it through its most beautiful and interesting points that will
lead you to dive between legend and culture and to its possible biblical origins.
11
“Alberobello New photographic and historical guide”, new edition Obbiettivo Mediterraneo by
Trimboli, 2015.
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3.5 Alberobello: cultural tourism destination
Alberobello aims to be perceived as a cultural tourism destination in the tourism
market. Although there are many definitions of cultural tourism, it is difficult to
clarify what it represented in the past century.
The UNWTO-World Tourism Organization (1985) states that “cultural tourism is
a movement of people that takes place primarily with for cultural reasons and
includes study tours, cultural and artistic tours, participation in festivals and other
events, visit to historical sites and monuments, travel to study nature, folklore, art
and religion”.
Recent studies state that this definition is too restrictive because it pertains
exclusively to those who are interested in culture only for passion or profession.
Indeed, today, the most appropriate definition to define cultural tourism is
believed to be offered by B. McKercher and H. Du Cros (2002), who define it as
“A form of tourism that attracts visitors from other places alike, which have a
limited availability of time and who might not know anything about the cultural
significance of the monument or site they are visiting”.
From the experience in the tourism sector in Alberobello, and also from various
interviews carried out on this territory, it can be argued that this definition is
perfectly adaptable to tourism in Alberobello; in fact, most tourists who arrive in
this small town, are unaware of the true cultural origins of the town's, of its
historical connections with the Turkey, of the origin of symbols on Trulli cones
etc.
As a result, Italian and foreign tourists even during a simple pleasure trip to
Puglia, attracted and intrigued by Trulli and their history; therefore also for a brief
stop of time they can immerse in the culture of this magical town.
Moreover, culture is the new frontier of tourism development and it is not
necessarily intended for experts and connoisseurs of art and knowledge.
Today culture speaks a universal language and it is also aimed at all those who are
not familiar consumer of this type of good. The holidays become an occasion to
deepen and broaden their range of experience. Tourist is no longer a passive
receiver of experience built by tourism enterprises, but he is himself in the first
line to build it, to create his “experiences”.
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In addition, this kind of exploitation of cultural tourism reflects the profile of the
many tourists that every year, especially in summer, visiting Alberobello. In fact,
these fit the Trulli inside their beach holidays, they return just in the definition of
McKercher and H. Cros.
Finally, we can say that Alberobello is becoming a special destination for foreign
tourists attracted by new possible cultural initiatives developed in this town;
indeed, nowadays, tourists are attracted by new initiatives such as: special
walking tour, bike tours, and activities of tasting and direct contact with the
typical landscape such as the cooking school that is done in a typical trullo.
Then for all these reasons and for its infinite beauty, Alberobello can be placed in
the field of international cultural tourism and can represent one of our cultural
heritage to protect and develop more and more12
.
To sum up, Alberobello has a glorious past, which today is able to conquer
tourists from all over the world, attracted by its typical conical houses, festivals,
dances and the typical charm of its local customs. However, these Trulli for their
particular shape can be compared and linked to many other houses around the
world too with cone shape.
In fact, in Alberobello we can see over 1500 Trulli, dating from around the 17th
century, but their origins are much older: indeed some people compared them to
ancient buildings of Egypt or to buildings found in an Aztec capital or even in the
far East. Nevertheless, the houses more similar to our Trulli are the Kumbets of
Harran in Turkey.
For this reason, this thesis is born with the intention to recall the historical origins
of Alberobello but especially with the intent to honor the inventiveness of those
who have transformed tourism in Alberobello, making it a true cultural tourism,
above all rediscovering and reassessing the beauty of the area for a growing
number of tourists who every year arrived in this small magical town.
12
internet site: www.alberobelloexperience.it
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BIBLIOGRAPHY
BOOKS:
1. Dallen J. Timothy, Stephen W. Boyd (2007), Heritage e turismo, Milano,
Ulrico Hoepli Editore S.p.A.
2. Greg Richards (2007), Cultural Tourism: Global and Local Perspectives, New
York-London, Routledge
3. Richard Sharpley, David J. Telfer (2011), Tourism and Development: Concepts
andIssues, Clevedon-Buffalo-Totonto, Channel view publications
GUIDEBOOKS:
1. Bettina Durr (2014), Puglia. Con atlante stradale, Milano, Marco Polo
publication Edt
2. Cristina Bonetto, Gregor Clark, Helena Smith (2014), Southern Italy, Lonely
Planet Publications Pty Ltd
3. Francesca Filippi, Sara Fiorillo (2015), Puglia, Torino, Lonely Planet
Publications Ltd
4. James Bainbridge, Brett Atkinson, Steve Fallon, Will Gourlay, Jessica Lee,
Virginia Maxwell (2015), Turkey, Lonely Planet Publications Pty Ltd
5. Obiettivo Mediterraneo 2015 (Cultural Asoociation), Apulia Between myth and
history: Photographic and Historical Guide, Roma, Trimboli editors
6. Obiettivo Mediterraneo 2015 (Cultural Association), Alberobello, The city of
Trulli: New photographic and historical guide, Roma, Trimnoli editors
69
JOURNALS:
1. Patrizio Pulvento (2015), “Trulli, 40mila pernottamenti e 4mila pullman nei
parcheggi”, in La Gazzetta Del Mezzogiorno, N.258, Tuesday 22 September 2015,
P-X, Edisud S.p.A.
2. Presidente AGIT Francesco De Carlo (2015), “Un anno ricco di eventi” and
“Estate 2015: risultati positivi con l’introduzione di una nuova politica di gestione
dei parcheggi pubblici” in La Piazza: periodico di vita cittadina, N.10, October
2015, third year, P-42-43, head director Domenico Giliberti of the cultural
association of social promotion.
SITOGRAPHY
1. 2015 Anno Internazionale della Luce, visited on 30/01/2015,
internet site: http://www.focus.it
2. Gemellaggio Alberobello-Harran, 8 November 2013, internet site visited on
12/09/2015:
http://www.comunealberobello.gov.it/index.php?option=com_content&view=artic
le&id=581:gemellaggio-alberobello-harran&catid=232&Itemid=345&lang=it
3. Harran: Ancient Crossroads City of Mesopotamia, 2013, visited on
10/09/2015, internet site:
http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-
mesopotamia
4. Harran, Southeasten Turkey, September 12, 2014, internet site visited on
10/09/2015:https://traveltoeat.com/harran-southeasten-turkey/
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RIELABORATO IN ITALIANO
L’Italia possiede un ricchissimo patrimonio culturale e artistico. Il territorio
nazionale in lungo e in largo è pieno di città e paesi unici e particolari, dove
sorgono monumenti, chiese, musei, castelli, gallerie d’arte, antiche biblioteche,
archivi e teatri, e anche dal punto di vista naturalistico può vantare paesaggi
diversi, da nord a sud, luoghi ancora incontaminati che attirano periodicamente
turisti da tutto il mondo.
Dunque, poiché il nostro territorio possiede un immenso e particolarissimo
patrimonio culturale, è importante mettere in evidenza che però questo territorio
stà cambiando, la sua concezione e il modo di utilizzarlo si stanno evolvendo;
infatti, osservando qualsiasi meta turistica italiana si può osservare come essa stia
diventando meta non solo del turismo di massa presente soprattutto durante la
stagione estiva, ma anche meta del turismo culturale che negli ultimi anni si sta
ampiamente sviluppando.
Per questa ragione, è fondamentale dare una definizione di turismo culturale per
capire in cosa esso viene contraddistinto dal turismo di massa, in una panoramica
che parte dalle origini del turismo fino ad arrivare ai giorni nostri. Particolare
attenzione deve essere posta su quei cambiamenti avvenuti negli ultimi decenni
del XX secolo che hanno trasformato profondamente quella che è, allo stato
attuale, l’industria forse più importante al mondo, il turismo (Sharpley 2011:20).
Inoltre, studiando i suoi nuovi bisogni e desideri e il modo in cui ci si muove per
soddisfarli, si ottiene un ritratto del nuovo prototipo del turista culturale in
contrapposizione al turista di massa.
Di conseguenza, definiamo turismo culturale una forma di turismo che non solo si
interessa della cultura di una specifica regione o paese, della storia, dell'arte, del
patrimonio ambientale, dell'architettura, della gastronomia, della religione, delle
tradizioni e di tutti gli altri elementi delle popolazioni in specifiche aree
geografiche; ma un turismo in cui la cultura diventa il motivo principale per cui si
intraprende un viaggio e si sceglie di soggiornare in un luogo per un tempo
prestabilito. Questo modo di considerare il turismo è piuttosto recente, se
consideriamo che nell’antichità i viaggi erano quasi esclusivamente legati a motivi
commerciali, oltre ad essere piuttosto disagevoli per mancanza di strutture
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adeguate e mezzi di trasporto che rendevano gli spostamenti eccessivamente
lunghi, costosi e talora anche pericolosi. Infatti, i pochi individui che si
arrischiavano ad affrontare un lungo viaggio senza fini commerciali e con
collegamenti e mezzi improbabili, erano i pellegrini sospinti dalla fede. La cultura
del luogo non sembra interessare i viaggiatori almeno fino all’Ottocento.
Infatti, solo dall’Ottocento in poi la cultura comincia ad assumere un ruolo
predominante nei viaggi, grazie alla diffusione del fenomeno Gran Tour che si
diffonde principalmente in Europa tra le classi più abbienti, in particolare tra i
giovani aristocratici. Consuetudine del Gran Tour era quella di trascorrere un
soggiorno (un tempo che variava approssimativamente dai quattro mesi ai tre
anni) lontani dal proprio paese di origine al fine di perfezionare il loro sapere e la
loro formazione. Possiamo quindi definire il Gran Tour come il viaggio di
istruzione per eccellenza attraverso il formativo esercizio del confronto con la
cultura del luogo.
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Tra le destinazioni più comuni vi erano l’Italia del nord, con Firenze, Venezia,
Roma, Milano e Bologna (dove all’epoca l’itinerario era stato reso piuttosto
congeniale da strade battute da pellegrini e studiosi dell’immenso patrimonio
culturale italiano), seguita da Grecia, Francia, Germania e Inghilterra. Quello del
Gran Tour fu un interessante fenomeno dove per la prima volta si inizia a
considerare il viaggio in modo meno utilitaristico in senso economico e più legato
al piacere e all’arricchimento culturale. Notiamo infatti come il piacere comincia a
proporsi esso stesso come fine in nome di una curiosità che si farà, col passare del
tempo, sempre più impellente e audace, in nome della conoscenza da un lato e del
piacere dell'evasione e del puro divertimento dall'altro. Con il passare del tempo e
del progresso tecnologico, la propensione a viaggiare si democratizza sempre di
più fino ad arrivare ai giorni nostri, quando assistiamo ad un altro tipo di
fenomeno, quello del turismo di massa.
Caratteristica principale del turismo di massa è la commercializzazione del
turismo iniziata negli ultimi decenni del Novecento e favorita senza ombra di
dubbio da un benessere diffuso e generalizzato, da infrastrutture che hanno dato al
mondo le fattezze di una immensa rete globale e da mezzi di trasporto che
diventano sempre più veloci e confortevoli e il cui utilizzo è incoraggiato da
prezzi man a mano più bassi. Quindi, allo stato attuale delle cose infatti, il turismo
è diventato la più grande industria del mondo. I viaggi internazionali e quelli entro
i confini della nazione, il vedere luoghi e spazi nuovi, incontrare nuova gente e
vivere nuove esperienze stimolanti, arricchendo altresì il proprio bagaglio
culturale è, per molti, diventato uno stile di vita.
L’Organizzazione mondiale per il turismo (WTO) ha verificato che il patrimonio
culturale è diventato una componente imprescindibile in quasi il 40% di tutti i
viaggi effettuati, specialmente quelli che prevedono mete internazionali.
È interessante notare, poi, come il numero di questi tipi di spostamento stia
crescendo a dismisura. Le aspettative dei turisti si diversificano aspettandosi che
venga soddisfatta una gamma di interessi sempre più ampia e variegata attraverso
una presentazione del prodotto turistico nuova e originale, al fine di sconfiggere
la concorrenza (Dallen, Boyd 2007:1).
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Inoltre, la maggior parte degli studiosi è d’accordo nel definire il patrimonio
culturale un’eredità intrinsecamente collegata al passato e da trasmettere alle
generazioni presenti e future. Tra gli elementi che costituiscono il patrimonio
culturale è opportuno fare una classificazione delle risorse tangibili, come città
storiche, luoghi di culto, monumenti, reperti storici custoditi nei musei,
documenti e archivi; e risorse intangibili che ricoprono i valori, i costumi, le
cerimonie, gli stili di vita, le tradizioni, le feste, le arti e gli eventi culturali.
Tuttavia, molti studiosi, ritengono tale definizione, non del tutto esauriente,
arrivando essi ad affermare che a costituire il patrimonio culturale sia un
qualunque tipo di scambio o relazione intergenerazionale. Strettamente collegato
al concetto di patrimonio culturale, vi è quello dell’identità. Il concetto d'identità
viene definito sinteticamente come la concezione che un individuo ha di sé stesso
strettamente legata e influenzata dal conteso in cui vive. Dunque, siccome è il
passato che forgia il presente ed il futuro, è evidente quanto sia importante
considerare il patrimonio culturale come un ponte che ci tiene connessi alle nostre
origini e che in maniera viva ci condiziona. Per questo motivo la nostra identità
condiziona e influenza qualsiasi viaggio e quindi rappresenta un elemento
determinante nella nuova concezione del turismo culturale. Si delineano quindi le
principali caratteristiche di chi come turista sceglie destinazioni, col preciso
scopo di far parte e godere di un’esperienza così stimolante per la mente e per i
sensi; da un punto di visto demografico, statisticamente, il fruitore culturale,
rispetto al pubblico di massa, è una persona più istruita e colta, possiede
mediamente titoli di studio superiore (laurea o diplomi equipollenti) e di
conseguenza tende anche a svolgere professioni più remunerative, tende inoltre a
viaggiare più spesso, anche per periodi brevi che, al contrario del turista di massa,
non risentono del fenomeno della stagionalità. Tende a prediligere gli hotel e
preferisce sperimentare la cucina e i prodotti tipici locali, rendendo così la sua
esperienza complessiva sul luogo, variegata e completa. Da un punto di visto
psicologico, invece, è interessante mettere in luce, le motivazioni più inconsce
che albergano in questo tipo di individuo, come la nostalgia: Beker e Kennedy
(1994:169) hanno descritto la nostalgia come “l’anelito, sentimentale o
dolceamaro, verso un’esperienza, un prodotto, o segno che viene dal passato” e
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Belk (1990:670) invece l’ha definita come uno “stato d’animo elegiaco” che
suscita in noi, ad esempio, l’ascolto di un tipo di musica, la contemplazione di
una scena o di un oggetto. Sarebbe questo sentimento dunque, che spinge gli
individui a ricercare un certo tipo di esperienza, con grandi implicazioni emotive.
Da ciò risulta che il fruitore culturale è interessato al proprio passato e a quello
degli altri, nello sforzo di capire meglio se stesso, mettendo in relazione
l’esperienza fatta, alla sua vita personale. (Dallen, Boyd 2007:56). La nostalgia,
quindi rappresentata la motivazione profonda e inconscia che fa da motore
all’ingranaggio del turismo culturale.
Tuttavia è doveroso parlare anche delle ragioni più in superficie, facilmente
deducibili nel contesto in cui si manifestano: quello dell’interpretazione e
dell’educazione. Definiamo con il termine interpretazione un processo mediante
il quale lo spettatore acquisisce il significato e piena consapevolezza di ciò a cui
assiste. Alla base dell’interpretazione vi è l’educazione, che si riferisce a ciò che
le persone apprendono e al modo in cui lo apprendono.
Gli obiettivi dell’interpretazione sono quindi quelli di educare le persone, offrir
loro una esperienza piacevole e coinvolgente e, cosa più importante, far interagire
questi aspetti fra loro. L’interpretazione è quindi intrinsecamente collegata
all’educazione, ma senza l’interpretazione, l’educazione si rivela un processo
abbastanza sterile e fine a se stesso. Queste componenti suggeriscono che fare
turismo culturale significa essere consapevoli; non fermarsi ad una conoscenza
nozionistica di quanto si è appreso, ma essere più curiosi, attenti, rispettosi e
partecipativi. In sostanza, assistere ad un cambiamento positivo rispetto al punto
di partenza, intraprendere un’evoluzione personale. È qui che entra in gioco un
altro concetto fondamentale: quello dell’intrattenimento. Tradizionalmente il
piacere e il divertimento, che scaturiscono dall’intrattenimento, sono sempre stati
contrapposti all’educazione, come se fossero entità dicotomiche. Tuttavia al
giorno d’oggi vi è un approccio diverso che mira a mescolare questi ingredienti in
un mix vincente. Sebbene non è sempre possibile valutare dove finisca
l’intrattenimento e dove inizi l’educazione, sì può però affermare che non si
escludano automaticamente a vicenda. Questo concetto è relativamente recente
nell’approccio del marketing del turismo (Dallen, Boyd 2007:158-159).
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Tutto ciò dimostra che negli ultimi decenni si è assistito ad un cambiamento di
rotta per quanto riguarda le dinamiche del turismo; affiancata alle mete
tradizionali e più internazionalmente note, vi è una rivalutazione di luoghi meno
noti, periferici, non ancora toccati dall’industria del turismo di massa. Il motivo
per cui queste destinazioni risultano così affascinanti agli occhi dei visitatori più
esigenti, si può riscontrare nel loro valore di autenticità. Quindi, possiamo
definire l’autenticità come una rappresentazione vicina all’essenza del bene
culturale, lontana da una tendenza tutta moderna di mercificazione e
commercializzazione che tende a banalizzare il valore della cultura. Infatti, il
nuovo prototipo di consumatore turistico, che si sta affermando da vent’anni a
questa parte, necessita di vari bisogni legati ad emozioni e sensazioni ed è alla
ricerca di un’identità tutta sua, diversa da quella degli altri, egli ricerca
l’autenticità che quindi diviene la componente essenziale del turismo culturale.
Tuttavia, il turismo culturale è turismo esperienziale, basato sull’essere coinvolti
e stimolati dalle arti dello spettacolo, dalla bellezza dei luoghi, dalle loro
particolarità e dai festival. In anni recenti, si è verificato un rapido incremento di
questo genere di turismo come conseguenza di un più alto livello di istruzione, di
redditi maggiori, di una crescente consapevolezza del mondo e con lo sviluppo
della tecnologia e dai processi di globalizzazione che fanno del mondo un luogo
più piccolo e facilmente accessibile a tutti. Persino nei periodi di recessione, il
turismo culturale ha continuato a crescere. Questo è emerso dal fatto che sono
cresciute di importanza nelle principali destinazioni turistiche la cultura e le arti.
Un esempio concreto del recente sviluppo del turismo culturale si ha,
analizzando da un punto di vista storico uno dei paesi più rappresentativi della
Puglia, ALBEROBELLO; infatti il suo territorio con oltre 1500 Trulli (tipiche
case a cono costruite a secco con pietra calcarea), ha molto da offrire sia ai turisti
che ai cittadini locali.
Si è scelto di analizzare il recente sviluppo turistico di questo piccolo paese,
poiché, da numerose ricerche, esperienze sul territorio e dai dati raccolti, si
evince che proprio in questo paese il turismo stà cambiando; non si ha più il
semplice turismo di massa soggetto al fenomeno della stagionalità, ma qui
arrivano turisti italiani e soprattutto stranieri, durante tutto l’anno. Essi giungono
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ad Alberobello ignari delle vere origini dei Trulli, del loro possibile legame con il
lontano Oriente e ciò suscita in loro curiosità e stupore. Inoltre, la maggior parte
dei visitatori giunge ad Alberobello credendo che i Trulli siano una semplice
invenzione dei remoti contadini del paese, e quindi rimangono stupefatti quando
scoprono che queste case sono legate alla storia e alle invasioni Bizantine e che
quindi possiedono un possibile e unico passato biblico; un evento cittadino che ha
confermato questo gloriosso passato di Alberobello e il Gemellaggio di valore
storico e culturale stipulato l’8 Novembre 2013 tra il sindaco di Alberobello
Michele Longo e Mehmet Ozyavuz, sindaco della piccola cittadina Turca di
Harran (Kurdistan-Turkey), caratteristica per le sue case a cono in terracotta rossa
molto simili ai nostri Trulli. Ciò attesta che vi sono affinità storiche e geografiche
tra Alberobello e Harran (secondo il Protocollo D’Intesa, Sala Consiliare Comune
di Alberobello, 08/11/2013).
Il legame tra le due città, che ha determinato questo gemellaggio, sta nel fatto che
l’attuale Harran fu costruita circa mille anni fa, in corrispondenza della conquista
bizantina della Puglia quando, cioè, alcune comunità ebraiche ed orientali si
stabilirono tra Bari e Taranto. È probabile che proprio in quella occasione
l’architettura a trullo sia stata trapiantata in Puglia; il trullo, quindi, secondo
questa storia, potrebbe addirittura vantare un origina biblica.
Tale circostanza, come scrivono molti esperti, sconvolgerebbe quindi l’ipotesi
dell’origine dei trulli nel 1500 A.C.
Dalle loro origini ad oggi, tuttavia i trulli della Puglia in modo particolare, per la
loro continuità d’uso e per una serie di ragioni economiche, sociali e culturali, si
sono sviluppati assumendo delle proprie caratteristiche architettoniche molto più
evolute rispetto alle altre tipologie a trullo presenti nel resto del mondo,
divenendo un patrimonio artistico unico nel suo genere (secondo anche la
testimonianza del senatore pugliese Giuseppe Caforio 8/11/2013).
A sottolineare l’importanza e la bellezza di questi trulli, nel 1996 l’Unesco
(Organizzazione delle Nazioni Unite per l’Educazione, la Scienza e la Cultura) ha
dichiarato i trulli di Alberobello (Ba) patrimonio dell’umanità, inserendo questa
piccola città nel World Heritage List.
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Alberobello, la città dei trulli, occupa un terreno ricco di rocce calaree
stratificate, materiale da costruzione che contraddistingue l’intero territorio e che
quindi ha determinato l’immagine della città. Infatti, a partire dal XV secolo, ai
contadini che intendevano risiedere nella zona fu concesso di costruire le
abitazioni con il divieto di utilizzare qualsiasi tipo di calcema ma solo
sovrapponendo queste pietre a secco. Questo poichè, un decreto regio vietava ai
baroni di erigere nuovi agglomerati urbani e quindi con questo sistema di
costruzione a secco, in caso di ispezione regia, uno dei celebri Conti di
Conversano, Giangirolamo II, il Conte dall’occhio strambo, amministratore della
zona, avrebbe disposto la demolizione rapida dei trulli ed evaso il dovere fiscale.
Infatti, nel 1644, in una sola notte, le “casedde” furono abbattute, le pietre
disseminate e gli abitanti allontanati. Dopo l’ispezione i coloni tornarono,
ricostruirono le proprie abitazioni rispettando l’applicazione della tecnica a secco.
Quindi nonostante le dure leggi del regno e i capricci del feudatario Giangirolamo
II Acquaviva D’Aragona, agli inizi del seicento il territorio crebbe e qui si stanziò
una comunità numerosa, però solo la proclamazione di Alberobello città regia nel
1797 segnò l’inizio dell’uso della malta nelle costruzioni. Oggi i trulli sono più di
un migliaio e sono vincolati come monumento nazionale dal 23/9/1910, nonché
dal 1996 sono entrati a far parte del patrimonio mondiale dell’UNESCO.
Quindi i protagonisti della nascita e dello sviluppo della Selva sono stati i Conti
Acquaviva che governarono con bontà e talvolta con malvagità feudale,
relegando i villici a servili sottomissioni. La storia degli Acquaviva in italia
comincia nel VI secolo, essi provenienti dalla Baviera si stabilirono in Abruzzo.
Nel 1455 in seguito al matrionio di Giuliantonio I con la Principessa Caterina del
Balzo di Taranto, la casata guadagna la Contea di Conversano, ove governerà con
i suoi discendenti dal 1481 fino al 1797. I Conti furono dodici, alcuni in seguito a
rilevanti fatti d’armi o per essersi imparentati con altre Casate, ebbero anche il
titolo di Duca. Essi ampliarono e svilupparono l’attuale territorio di Alberobello,
all’epoca chiamato semplice Selva per le sue caratteristiche selvagge e ancora
allo stato barbarico.
A livello storico è importante evidenziare la presenza mussulmana nel territorio
pugliese; infatti nel 1480 un’armata maomettana della vicina Valona puntava su
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Brindisi con l’intento di riconquistare la Puglia e spianarsi la strada verso Roma.
Il Pascià comandante la spedizione, Akmed, a capo di novanta galee, di quaranta
navi corsare con diecimila uomini ben armati e quattrocento cavalli, colto da una
tempesta fu costretto a sbarcare nei pressi di Otranto (un importante comune in
provincia di Lecce a 164,2km da Alberobello). Per uno strano destino toccò alla
nobile Otranto il sublime compito di difendere le sue mura e l’avanzata verso
l’interno. Infatti, se Maometto II non fosse stato fermato dagli otrantini, la
cristianità in Puglia avrebbe subito un gravissimo danno. Le potenti mura
fortificate di Otranto tuttavia non poterono contrastare la più potente artiglieria
turca. La cittadina dovette arrendersi; dei ventiduemila abitanti dodicimila furono
scannati, gli altri resi schiavi. Durante la guerra di Otranto anche il Conte Giulio
Antonio Acquaviva morì in difesa della cristianità. Questa guerra fu un momento
importante della storia d’Italia e della Chiesa e rappresenta solo un esempio della
presenza turca durante la formazione della nostra Puglia.
Crudele ma rilevante per la formazione di Alberobello è stata dunque, la figura di
Giangirolamo II, chiamato il Guercio di Puglia; egli privo di umani sentimenti e
di fede cristiana, emanò bandi crudeli, fissò pesanti imposizioni agricole e si
rivelò un abilissimo esattore delle tasse, vendicativo e violento fece impiccare e
scotennare. A conversano esiste ancora la via delle Forche, ove aveva fatto
impiantare il patibolo in cui si manipolavano le più atroci torture. Fu il frutto del
matrimonio fra due consanguigni e servì solo ad oscurare le glorie della casata, le
geste e le opere dei suoi nobilissimi predecessori. Tuttavia, il Guercio fu un
abilissimo cavagliere e a 17 anni sconfisse i Turchi che si erano impadroniti di
Manfredonia (città a circa 184,2km da Alberobello). In particolare, il Guercio di
Puglia, dopo aver preso possesso del feudo incurante della Pragmatica reale de
Baronibus cominciò ad arrogarsi prerogative regie. Infatti proprio lui, per
popolare la Selva, incurante delle norme del buon vicinato, promise ai contadini
che lavoravano alle dipendenze dei feudatari confinanti l’assegnazione di terre da
coltivare e l’esanzione dalle tasse ed emanò ordinanze che permisero la
costruzione di “casedde” senza malta con l’obbligo di demolirle immediatamente
in caso di ispezioni regie. Il comportamento del Guercio nel violare la
Pragmatica, poneva i villici in una condizione di instabilità ma nello stesso tempo
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sottraeva i contadini ai feudatari vicini. Quindi con simili promesse fu favorito
l’incasamento della zona, i contadini anche se soggiogati dalle ordinanze del
Conte accettavano la nuova e più favorevole situazione. Tuttavia, a causa della
sua crudele condotta e le sue arbitrarie innovazioni nel 1649 venne denunciato al
Vicerè di Napoli ed al Re di Spagna Filippo IV, dai feudatari vicini e fu
processato a Madrid, ove il processo fra raggiri e calunnie si protrasse per ben
dodici anni, con lo scopo di tenerlo prigioniero senza pervenire alla condanna.
Lasciato libero di tornare in Puglia, senza essere assolto, probabilmente fu
giustiziato barbaramente durante il viaggio di ritorno. La salma imbalsamata fu
condotta a Conversano e tumulata nella Chiesa di San Benedetto.
Con la fine del dominio del Guercio di Puglia, si ha il lento esaurirsi delle
prerogative feudali e gli abitanti della Selva cominciavano ad assumere
atteggiamenti comunitari. Si era inoltre formata una classe erudita ed erano sorte
qualificate attività artigianali. Si andava costituendo una società nuova che
aspirava a libertà comunali direttamente legate al Regno. Per tale fine, l’11
maggio del 1797 una delegazione di sette abitanti della Selva, venne ricevuta dal
Re di Spagna Filippo IV. Essi consegnarono al sovrano una pergamena in cui
erano elencati i soprusi che i Selvesi avevano subito ed esprimeva il desiderio di
svincolarsi dal vassallaggio feudale e divenire un libero Comune Regio. Il Re
considerò giusta la richiesta, accolse la supplica, e il 27 maggio 1797, con un
Real Dispaccio la Selva fu liberata dal gioco feudale e divenne un Comune
indipendente, non vi erano più vassalli ma uomini liberi, sotto un Regio
Governatore e con una propria parrocchia. Tale decreto toglieva anche il vincolo
di fabbricare solo case a Trullo e aboliva qualsiasi indoverosa presentazione o
tributo preteso dal Conte. Ormai i tempi erano cambiati, l’avvento al potere dei
Bonaparte portò nel 1806 alla totale abolizione di ogni residuo feudale. Il 22
giugno del 1797 fu eletto il primo Sindaco Francesco D’Amore che potè erigere
la prima casa con mattoni e malta. Con riferimento alle origini della Selva al
Comune fu dato il nome di Alberobello (dal latino Sylva Arboris Belli, cioè,
Selva dell’albero della guerra) e lo stemma che raffigura una maestosa quercia ed
un cavaliere che respinge un leone rampante simbolo feudale.
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Questa storia ci dimostra quanto sia stata importante la presenza dei Conti di
Conversano e in particolare del Guercio di Puglia per la nascita e lo sviluppo di
Alberobello; tuttavia oltre al territorio caratterizzato da uno strato di crosta
terrestre di origine calcarea che si sfalda in lastre piatte di vario spessore, che ha
favorito nel correre dei millenni lo sviluppo e l’evolversi delle costruzioni di
pietra. Inoltre anche il rinvenimento di reperti archeologici costituiti da
antichissimi rudimentali utensili, frecce e pietre di silice sfaccettate, raccolti nei
musei di Bari e Taranto, confermano che sull’altopiano delle Murge e nella
fittissima Selva di Fasano (8,4km distante da Alberobello), si stanziarono in età
preistorica tribù provenienti dal Medio Oriente adusi ad erigere tumuli per
seppellire i morti e le specchie (primo ricovero preistorico del periodo eneolitico
costituito da un ammasso di pietre piatte sovrapposte in modo da lasciare un
vuoto all’interno) per ripararsi dalle intemperie.
Quindi, tremila anni avanti Cristo i primi coloni provenienti dalle coste della
Anatolia, dopo essere giunti sulle isole del basso Mediterraneo, nel movimento di
espansione verso terre più fertili raggiunsero l’attuale terra di Puglia e si
stanziarono anche sulle nostre Murge. I nostri progenitori di origine indoeuropea
portavano con sé tradizioni di vita e di morte e fra queste l’usanza di costruire
abituri con cupole coniche uguali a quelli che si trovano ad Harran in Turchia,
con l’aggiunta di pinnacoli e segni mitologici come quelli che si vedono sui Trulli
di Alberobello.
Dunque, in ordine storico dai tumuli si passò alle specchie ed ai trulli, non vi è
dubbio, pertanto, che le cupole coniche siano di antica origine orientale e furono
introdotte in terra di Puglia dalle stesse tribù provenienti dall’Asia Minore che
alcuni millenni avanti avevano portato le specchie e i dolmen.
Questo ci porta ad ammirare le affinità tra Alberobello e Harran, l’antica karran,
piccola città a circa 20 km dal confine siriano, questa fu la città d’origine di
Abramo, da lì è cominciato il suo viaggio verso la terra Promessa, l’attuale
Palestina : 1000 anni fa i discendenti di Abramo sono ritornati nella vecchia città
di Harran, per ricostruire quella città, nello stesso periodo le stesse popolazioni si
sono spostate verso i territori della nostra Puglia, stabilendosi tra Bari e Taranto.
Questo è il legame storico e culturale, perché nel momento in cui ad Alberobello
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si è probabilmente scelta una forma architettonica che potesse in qualche modo
richiamare il territorio, si è scelta la forma conica. Ed in quella occasione,
probabilmente la storia, la forma e il concetto di trullo sarà arrivato fino a noi.
Quindi il trullo avrebbe queste origini bibliche testimoniate anche dai simboli
ritrovati sui coni dei trulli, dipinti con calce bianca sul tetto scuro: infatti sono
stati catalogati più di 200 simboli primitivi, magici e cristiani, ma capire
esattamente quale fosse il loro vero significato non è stato possibile perchè tutto è
stato tramandato oralmente e nel tempo si è perso. C’è chi pensa si tratti di
scaramanzie legate alla salute della famiglia, all’allontanamento dei guai, alla
protezione dalle malattie o al ringraziamento degli dei, oltri pensano che si tratti
solo di simboli dal valore decorativo con allusione a persone e particolari
situazioni.
Particolarissima è quindi la struttura architettonica del Trullo, che prende il nome
proprio dalla sua forma conica; infatti trullo deriva da “tholos” che dal latino
significa proprio cupola. Per impiantare un trullo si comincia a scavare nella
roccia una cisterna simile ad una stanza di circa tre metri di diametro per cinque
di profondità, essenziale per la raccolta dell’acqua piovana per usi domestici
proveniente dai tetti dei trulli. Ricoperta la volta, si scavano tutt’intorno le
fondamenta che hanno mediamente la base di circa tre metri. Si cominciano a
collocare le pietre per formare la base perimetrale che è sempre quadrangolare.
La parte inferiore del trullo è costituita da muri alti circa due metri che all’interno
si presentano perpendicolari, mentre all’esterno vengono eretti leggermente
inclinati, come le mura di cinta delle costruzioni militari.
Per l’impostazione della volta conica che costituisce la parte più importante del
trullo, si collocano ai quattro spigoli sui muri perimetrali quattro grosse pietre
piatte di sostegno smussate ad unghia, sporgenti ed inclinate verso l’interno del
trullo, tenute in conto dal “caseddaro”, quali punti di riferimento per la lineare
sovrapposizione delle pietre piatte dette “cannele”. Da questo momento si
comincia ad elevare la parte propriamente detta del trullo, collocando le rozze
cannele nella misura occorrente ed inclinandole verso l’interno, si va a ridurre
man mano che si sale la circonferenza del cono. Le cannele si reggono per
contrasto, sono bloccate fra loro ai lati da pietre chiamate “zeppe” che sono
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trattenute da una parte smussata ad unghia. All’apice le cannele vengono bloccate
contro una pietra cilindrica detta “serraglia”. La parte esterna del cono viene
rivestita con le note lastre piatte di pietra calcarea che in gergo vengono
denominate “chiancarelle” e sono collocate in filtri sovrapposti a guisa di squame
con le giunture alternate e con pendenza verso l’esterno. Le chiancarelle
poggiano quindi sulla parte posteriore delle cannele, chiamata coda, poste
all’interno. Le chiancole si restringono in alto attorno ad un pinnacolo decorativo
di forma e significato vario; infatti, questi pinnacoli hanno la funzione di chiave
di chiusura del trullo con fine decorativo ma la loro origine è primitiva, difatti nel
vicino oriente venivano poste sulle costruzioni pietre di colore e origine incerta
che si ritenevano cadute dal cielo e provenienti dal sole, ecco perché la tradizione
li collega al culto del sole.
In effetti, la divinità nei templi antichi era rappresentata da una pietra posta
all’apice dell’edificio, come si vede in tutti i pinnacoli dei trulli dove la testa
rotondeggiante vuole rappresentare il collegamento con la sfera solare e si nota
maggiormente nei trulli più antichi. Quella dei trulli è quindi una struttura
architettonica abbastanza complicata e particolare, vi sono solo pietre sovrapposte
ad incastro senza malta, con mura spesse un metro formate da tre strati: una
parete interna a piombo e quella esterna con pietre ben squadrate. Lo spazio fra le
due murature viene riempito con pietrame e terriccio che svolge una funzione
isolante.
L’antica specchia aveva forma rotondeggiante, si elevava ugualmente a cerchi
concentrici per costruire il cono, ma i trulli ne rappresentano la fase più evoluta.
Ad Alberobello abbiamo infatti la struttura più innovata e sviluppata in assoluto
rispetto a tutte le abitazioni coniche nel mondo. Il gemellaggio tra Alberobello
(sud-est italico) e Harran (sud-est turco) è stato stipulato nel 2013 proprio in
onore delle impressionanti similitudini architettoniche tra Trulli e Kumbets. La
differenza sta solo nel materiale utilizzato, pietra calcarea per i trulli e mattoni di
terracotta e fango, senza l’uso di legno per i kumbets.
Come per i trulli, la tecnica di costruzione dei Kumbets è rimasta inalterata da
3000 anni fa fino ad oggi. Sulla loro cima a differenza dei trulli, non troviamo un
pinnacolo ma c’è un buco e l’aria calda fuoriesce da lì, cosi lo spazio interno si
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mantiene fresco. Quindi si ha che ugualmente ai trulli, per le loro spesse mura
anche i kumbets, mantengono la temperatura fresca all’interno. Dunque, la
somiglianza è evidente e va oltre la forma e l’uso abitativo: è la concezione stessa
di insediamento “alveare” che incuriosisce e accomuna.
Harran è una delle città più antiche del mondo, è un caldo e piccolo paese che si
trova in Turchia vicino alla frontiera con la Siria (a 20km), ed è stata abitata
ininterrottamente da ben 3000 anni fino ad oggi. Secondo una tradizione Adamo
ed Eva hanno attraversato questa regione una volta espulsi dal Paradiso ma
Harran è famosa soprattutto perché è citata nella Bibbia come il luogo dove il
patriarca Abramo visse per alcuni anni, intorno al 1900 a.C., prima di andare al
Paese di Canaan. Inoltre, qui sarebbe tornato il suo servo Eliezer a cercare la
moglie per il figlio Isacco, e qui si sarebbe rifugiato Giacobbe per sfuggire all’ira
del fratello Esaù, e vi perse due mogli vivendo a Carran per 14 anni almeno.
Insomma l’attuale Harran è un luogo biblico fortemente legato alla storia dei
Patriarchi. Visitando questa città si può ammirare la vita semplice della gente, la
grande steppa, la calda terra desertica, il maestoso silenzio dei luoghi e il fascino
di una vita che fu di epoche passate e nomadiche. Inoltre, vi si possono trovare
monumenti interessanti dell’epoca ellenistica, romana e bizantina.
L'antica città di Harran è situata sulla riva occidentale del fiume Balikh, un
affluente dell'Eufrate, nel nord della Mesopotamia. Quindi, ciò che ha segnato la
storia di Harran è la sua posizione strategica poiché era un crocevia e centro
commerciale importante per le rotte commerciali dalla Mesopotamia a ovest e a
nord-ovest. Inoltre, anche l’origine del nome della città deriva dalla sua
fondamjentale funzione geografica. Infatti Harran deriva dal harranu in sumero o
accadico che significa strada o roulotte. Si pensa che la città di Harran sia stata
fondata intorno al 2000 a.C. come avamposto mercantile di Ur. Per la sua
posizine strategica, Harran è stata menzionata nelle fonti storiche come una delle
città più importanti del Nord della Mesopotamia. Tuttavia, le informazioni
riguardo il primo periodo della storia di questa piccola città sono scarse; scavi e
ricerche hanno portato alla luce materiali dell’ Età del Bronzo che dimostrano
l’esistenza di Harran durante questo periodo. Dopo il 1500 a.C. la città fu sotto il
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controllo Hittita nonostante la zona fosse popolata da Hurriti. Verso la fine del II
millenno, Harran entrò in possesso degli Assiri.
Anche secondo la Genesi, in questa città, proveniente da Ur di Caldea, si stanziò
Terakh, padre di Abramo, assieme a tutta la sua famiglia (Gn 11,31). Questi come
tutta la sua famiglia era politeista (cfr. Gs 24,2). Il passaggio di Abramo alla fede
nell’unico Dio si colloca proprio ad Harran. È qui che intorno all’anno 1850 a.C.
egli ricevette l’invito a partire verso l’ignoto per attemprare all’invito di Dio.
Anni più tardi quindi Abramo mandò a ricercare una sposa per il suo figlio Isacco
tra la parentela ancora dimorante ad Harran, da cui si generò il popolo eraico.
Anche in epoca successiva agli eventi narrati in Genesi, Harran mantenne una
notevole importanza come centro commerciale. Fu nelle sue vicinanze che
Crasso, nel 53 a.C., subì una disastrosa sconfitta.
Inoltre, il nome di Harran è strettamente legato a quello dell’imperatore Caracalla
(198-217), che qui venne assassinato mentre si trovava in visita al tempio della
divinità lunare, Sin.
Sotto MarcoAurelio (161-180 d.C.), la città venne annessa all’impero Romano, e
con Settimo Severo (193-211) fu elevata a rango di colonia. Harran assume la
posizione di città frontiera e fu più volte contesa tra Romani e Persiani sassanidi.
Nel 639 cadde definitivamente in mano agli Arabi.
Nondimeno in città esisteva una Chiesa cristiana e un’altra era sita fuori dalle
mura. Si attesta che queste chiese erano situate una sulla casa di Abramo e l’altra
sulla tomba di un monaco e martire di nome Elpidio.
Da tutto ciò risulta che le memorie e i personaggi dell’Antico Testamento hanno
trovato un’attenzione particolare nella Chiesa dei primi secoli. Quindi Harran,
con il suo passato legato ai Patriarchi, ne costituisce appunto un significativo
esempio.
Inoltre a testimoniare il passato storico e biblico ad Harran vi sono luoghi e
monumenti interessanti: infatti particolarissima da visitare è l’Harran Kultur Evi
cioè un centro culturale situato nelle tipiche case ad alveare dove si può notare la
loro struttura con una cupola alta 5 metri e costruita con 30-40 file di mattoni di
terracotta. In questo “museo” si può visitare l’ampio interno di queste abitazioni,
tipicamente arredato e originale.
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Di forte interesse è anche la Fortezza della città, restaurata nel XI secolo, che
include il tempio di Sin, Dio della Luna. Qui si ammirano le rovine della Kale, un
vecchio castello del 1059. Inoltre, nei ditorni si possono visitare le rovine delle
antiche mura della città che originariamente avevano un estensione di 4 km con
187 torri e 4 uscite. Tuttavia oggi di tutto ciò rimane solo la Porta Di Aleppo (una
delle 4 uscite), restaurata e situata nella parte nuova della città.
Un’altra fonte di interesse e attrazione turistica è la Ulu Camii Mosque; una
significante moschea costruita nel VIII secolo in stile turco di cui restano poche
rovine che però suscita ancora emozione con la sua facciata e un imponente
fontana nel cortile interno. Nei pressi di questa moschea, si può ammirare anche
la prima Università Islamica collocata su una collina alla cui base si notano le
rovine dell’antica Harran, risalenti circa a 5000 anni fa.
Due piccoli paesi completamente diversi ma legati da un sottile legame
storico; Harran poco sviluppata ma estremamente affascinante; Alberobello
invece rappresenta quasi la più estrema e nuova evoluzione dei kumbets turchi.
In effetti, Alberobello oggi rapresenta la sede di eventi storici e culturali che
attirano turisti da tutto il mondo. A dimostrazione di ciò; al termine della stagione
estiva del 2015, il turismo italiano e straniero è risultato essere triplicato rispetto
agli anni precedenti; alberobello, la cittadina patrimonio dell’Unesco si conferma
una delle mete pugliesi preferite dai turisti italiani e stranieri. A comprovarlo
sono i dati forniti da operatori del settore e amministrazione comunale.
Almeno 40000 sono stati i visitatori registrati il 15 settembre scorso dallo IAT
locale (Ufficio informazioni e accoglienza turistica). Americani, inglesi, francesi,
tedeschi, giapponesi e russi, presenti in varia percentuale nella capitale dei trulli
in tutti i mesi dell’anno. Secondo lo IAT sono due o quattro mediamente i giorni
di permanenza dei turisti ad Alberobello, che magari soggiornano in un tipico
trullo o in un semplice hotel. Infatti, numerosi sono gli alberghi diffusi costituiti
proprio nei trulli, sviluppatosi negli ultimi anni nel territorio della Valle D’Itria.
Questi rappresentano solo una piccola parte del totale dei visitatori di
Alberobello, come ha confermato l’amministrazione comunale.
Secondo i dati registrati dallo IAT, ad Agosto 2015, che rappresenta il mese di
maggiore affluenza turistica nel corso di tutto l’anno, sono state registrate circa
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14303 presenze rispetto agli 11880 dell’anno precedente. Questo rappresenta solo
un esempio del recente sviluppo sviluppo turistico della Capitale dei Trulli.
Altro eloquente indicatore si è rilevato infatti il nuovo sistema di parcheggio dei
pulman, gestito direttamente dal Comune: oltre 4000 i bus di turisti che negli
ultimi 5 mesi sono arrivati in città per visitare i trulli e non solo, con un utile
incassato di oltre 200000 euro ad Agosto, a fronte degli 81000 del 2014.
All’incasso dei parcheggi per i pulman si aggiunge quello derivato dei parcheggi
pubblici comunali per le auto e altri veicoli; quindi la massiccia affluenza di
turisti ha portato un considerevole incremento di questi introiti: 580000 euro
l’incasso totale lordo dei parcheggi delle sole auto nel periodo tra settembre 2014
e agosto 2015. Di questi 335000 euro provengono dalla zona turistica. Altri
140000 arrivano dai posteggi in zona residenziale. È importante evidenziare
anche l’aspetto occupazionale di questa nuova politica dei parcheggi: il nuovo
sistema prevede infatti l’assunzione di 40 lavoratori fino al 2018 (per turni
semestrali) nel periodo in cui essi saranno sotto contratto con il gestore di tale
servizio.
Dunque, si può constatare che questi sono solo numeri a confronto della buona
politica di promozione turistica, che ha portato sempre più gente a scegliere
Alberobello nelle ore serali e in periodi dell’anno fino a poco tempo fa
caratterizzati da minore affluenza, come testato con successo a Natale scorso con
il “Light Festival”, quindi replicato anche in estate.
Anche la Confcommercio indica con più 6-10 per cento l’incremento di presenze,
sostenuto anche da una lunga crescita di fatturato. Inoltre, anche secondo la
Confcommercio i turisti pernottano ad Alberobello in media solo 2 o 4 giorni.
Secondo la Confcommercio, i turisti soggiornano ad Alberobello per un periodo
troppo breve rispetto alla bellezza e alla posizione strategica di questo paese che
infatti potrebbe essere meta di soggiorni più lunghi data la varietà di eventi offerti
al visitatore e la sua vicinanza a zone balneari o ad altri luoghi turistici di grande
interesse come: Locorotondo, Castellana Grotte, Ostuni, Polignano a Mare,
Matera etc.
A tale proposito, il presidente della Confcommercio cittadina; Domenico
D’Onghia, ha sottolineato la necessità di potenziare infrastrutture e servizi di
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collegamento con le altre città. Infatti è scandaloso che in un paese turistico così
importante, ci sia solo la linea ferroviaria privata SUD EST, che offre servizio
solo dal lunedi al sabato ad orari poco flessibili per i turisti. Risulta assurdo che
non ci siano treni la domenica e sarebbe anche utile inserire un bus navetta per
portare i turisti al mare.
Tuttavia, dalla raccolta di dati e dall’esperienza personale nel settore turistico ad
Alberobello quindi si evince un enorme incremento turistico nel 2015, dovuto alla
nuova ed efficace politica di promozione turistica gestita dal comune e dagli enti
turistici locali; inoltre fondamentali sono stati anche gli eventi, i festival e le
manifestazioni cittadine svolte ad Alberobello soprattutto durante la stagione
estiva, oltre agli eventi classici che si svolgono durante tutto l’anno.
Quest’anno infatti si sono aggiunte iniziative culturali uniche e innovative come
il “Light Festival”; questa città, riconosciuta come patrimonio mondiale
dell’umanità dall’UNESCO nel 1996, è stata scelta per ospitare giochi di luce e
colori, in occasione dell’avvento del 2015, dichiarato proprio Anno
Internazionale della Luce. E’ stata l’Assemblea generale dell’ONU a proclamare
il 2015 come anno internazionale della luce e delle tecnologie basate
sull’illuminazione, con l’obiettivo di promuovere la consapevolezza civile e
politica del ruolo svolto dalla luce nel mondo moderno.
Quindi dal 6 dicembre 2014 al 6 gennaio 2015, il rione Monti, grazie a vari fasci
illuminanti in movimento, si è trasformato in un posto da fiaba, dove grandi e
piccini hanno trascorso piacevoli serate di festa, passeggiando tra trulli e botteghe
artigiane. Il calendario dell’Amministrazione comunale di Alberobello era pieno
di eventi suggestivi che hanno reso il paese meta turistica anche d’inverno per un
Natale alternativo, con appuntamenti culturali ed enogastronomici, teatro, danza e
serate musicali. Questa manifestazione è stata promossa dal Comune di
Alberobello, Assessorato al Turismo e organizzata dall’Associazione Giovani
Imprenditori Turistici (AGIT) con la direzione artistica del gruppo Lightcones.
L’edizione del Natale 2014 ha ricevuto un riconoscimento internazionale: il 5°
posto fra i festival europei più belli dopo Torino, Helsinki, Gent (in Belgio) e
Amsterdam. Grazie a questo evento straordinario oltre centomila persone sono
arrivate nel mio paese in un periodo notoriamente di bassa stagione.
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Dunque, considerando il grande successo riscontrato da questa iniziativa,
“l’Alberobello Light Festival” è stato riproposto a pochi mesi di distanza con
alcune novità. Infatti, in occasione del 125° anniversario della morte di Vincent
Van Gogh, pittore impressionista vissuto nella seconda metà dell’Ottocento, le
pareti immacolate dei trulli si sono trasformate in tele su cui proiettare la più
celebre tra le opere del grande artista olandese, “la Notte Stellata”. Oltre alla
famosa tela di Vincent Van Gogh, sui trulli sono stati proiettati in vari colori,
anche i simboli primitivi, magici e religiosi dipinti sui coni dei trulli, che hanno
richiamato il passato storico e misterioso di Alberobello.
Anche questa edizione estiva è stata voluta e realizzata da AGIT e da
LIGHTCONES per la direzione organizzativa e artistica, con la collaborazione
del Comune di Alberobello e il sostegno fondamentale di quasi 100 operatori
turistici. Da questa perfetta organizzazione è risultato un evento culturale di
livello internazionale, ricco anche di eventi gastronomici e musicali che ha
registrato oltre 250000 presenze ad Alberobello.
Tuttavia, numerosi sono stati anche gli altri eventi culturali organizzati nel corso
del 2015 ad Alberobello; manifestazioni di livello e attrazione internazionale
come il XXXII Festival Folclorico “Città dei Trulli”. Questo festival si svolge
ogni anno ad Alberobello tra il 31 luglio e il 3 agosto, e trasmette al pubblico
l’importanza di questo piccolo paese nel panorama internazionale. Infatti, questa
manifestazione, è tra le più seguite ed applaudite della stagione. L’incontrastato
successo deriva dalla popolarità dell’iniziativa e dalla sua valenza internazionale.
Nella XXXII edizione abbiamo visto una ricca e spettacolare competizione di
otto gruppi di diverse nazionalità (Isola di Pasqua, Brasile, Messico, Canada,
Sessa Aurunca-Caserta, Alatri-Frosinone e 2 gruppi di Alberobello) in tre
differenti e spettacolari serate.
Un altro importante evento culturale che si svoge ogni anno è “La Notte dei
Briganti”, quest’anno alla sua IX edizione riprodotta in 2 serate, 22 e 23/08/2015:
quest’evento è strettamente legato alla storia di Alberobello e alla sua liberazione
dal brigantaggio e soprattutto dalla sottomissione feudale. Fede e lealtà sono i
temi fondamentali che animano nove scene rappresentate con i costumi tipici
dell’epoca, tutto rappresentato nell’ambiente tipico e reale della murgia dei trulli
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che prima della liberazione del 1797 era minacciata dal fenomeno barbaro del
brigantaggio. Inoltre la liberazione di Alberobello e gli eventi storici del 27
maggio 1797 vengono narrati e rappresentati nello specifico attraverso un’altra
particolarissima manifestazione culturale che si tiene ad Alberobello durante la
stagione estiva: la “Rievocazione Storica dell’indipendenza di Alberobello”, nel
2015 arrivata alla sua IX edizione. Questa rappresenta un’altra manifestazione di
forte valenza culturale che attrae ogni anno innumerevoli turisti.
Rilevante è stato il riscontro turistico anche di un’altra semplice iniziativa
chiamata “Birra e Trulli”, una manifestazione che ha registrato circa 90000
presenze ad Alberobello nel corso di nove giorni di eventi culturali, musicali e
gastronomici. Dunque, tutti questi eventi ed altri come “il Presepe Vivente”, “la
Passione Vivente” animano la città dei trulli rendendola ancora più affascinante
ed unica al mondo durante tutto l’anno.
Questa pittoresca cittadina unica per le sue costruzioni a trullo, si distende su due
amene colline separate da un avvallamento che si slarga nella parte più bassa a
sud, chiamata anticamente largo delle Fogge; partendo da questo largo, l’ attuale
Largo Martellotta salendo verso la parte destra si può intraprendere un
interessante giro turistico della città antica. Da qui si può raggiungere il
“Belvedere” di Piazza del Popolo, una splendida terrazza panoramica, dal quale si
gode di una spettacolare vista sulla zona sud-est della cittadina costituita dai 1030
trulli del Rione Monti, e sulla parte sinistra caratterizzata dai 590 trulli del più
piccolo Rione Aia Piccola; scendendo dal “Belvedere” e iniziando la visita dal
Rione Aia Piccola, si possono ammirare circa 400 trulli ancora abitati dove è
possibile visitare il “Museo del Territorio” e il “Museo dell’Olio” ospitati in un
complesso di ben 13 trulli identificato come Casa Pezzolla che dal 1930 è
monumento nazionale.
Percorrendo Piazza del Popolo, si giunge presso Casa D’Amore, la prima
abitazione costruita con l’utilizzo della malta in onore del primo sindaco di
Alberobello, Francesco D’Amore.
Seguendo le indicazioni si giunge ad ammirrare la splendida Cattedrale Dei
SS.Medici Cosma e Damiano protettori e custodi di Alberobello. Alle spalle di
questa Cattedrale sorge l’unico trullo a due piani, il Trullo Sovrano costruito
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intorno al 1780 dalla rilevante famiglia Perta. Oggi è possibile ammirare l’interno
di questo trullo, tipicamente arredato e divenuto oggi centro di importanti attività
culturali.
Riscendendo presso Largo Martellotta e risalendo dall’altra parte collinare si
giunge nella zona prevalentemente turistica, il Rione Monti, un saliscendi di
vicoli fiancheggiati da trulli e culminante nella Chiesa di Sant’Antonio, anch’essa
con il caratteristico tetto a cono. Nel rione Monti è possibile visitare il Trullo
Siamese unico per la particolare presenza di due trulloni con cono congiunto. Si
pensa che questo trullo sia stato costruito per due fratelli che dopo essersi
innamorati della stessa donna decisero di separlo e formare due abitazioni
indipendenti.
Inoltre, passeggiando per il Rione Monti potrete perdervi tra i vari trulli che
ospitano preziosi appartamenti per vacanze e negozietti di souvenir dove potrete
degustare i tipici prodotti alimentari del luogo o ammirare le particolari
ceramiche e biancherie di lino.
Infine, sempre spostandovi a piedi, ovunque potrete approfittare di buoni e tipici
ristoranti dove degustare un ottimo piatto tipico in un ambiente unico e
confortevole.
Per tutte queste ragioni, si può affermare che Alberobello possiede un glorioso
passato, che oggi è in grado di conquistare turisti provenienti da tutto il mondo,
attratti dalle sue tipiche case a cono, dalle feste, dai balli tipici e dal fascino delle
sue usanze locali. Questa tesi nasce dunque con l’intento di omaggiare l’inventiva
di chi ha saputo trasformare il turismo ad Alberobello, rendendolo vero turismo
culturale, soprattutto facendo riscoprire e rivalutare la bellezza del territorio ad un
numero sempre più ampio di turisti che ogni anno approda in questo magico
paesino.
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BIBLIOGRAFIA
LIBRI:
1. Dallen J. Timothy, Stephen W. Boyd (2007), Heritage e turismo, Milano,
Ulrico Hoepli Editore S.p.A.
2. Greg Richards (2007), Cultural Tourism: Global and Local Perspectives, New
York-London, Routledge
3. Richard Sharpley, David J. Telfer (2011), Tourism and Development: Concepts
andIssues, Clevedon-Buffalo-Totonto, Channel view publications
GUIDE TURISTICHE:
1. Bettina Durr (2014), Puglia. Con atlante stradale, Milano, Marco Polo
publication Edt
2. Cristina Bonetto, Gregor Clark, Helena Smith (2014), Southern Italy, Lonely
Planet Publications Pty Ltd
3. Francesca Filippi, Sara Fiorillo (2015), Puglia, Torino, Lonely Planet
Publications Ltd
4. James Bainbridge, Brett Atkinson, Steve Fallon, Will Gourlay, Jessica Lee,
Virginia Maxwell (2015), Turkey, Lonely Planet Publications Pty Ltd
5. Obiettivo Mediterraneo 2015 (Cultural Asoociation), Apulia Between myth
and history:Photographic and Historical Guide, Roma, Trimboli editors
6. Obiettivo Mediterraneo 2015 (Cultural Association), Alberobello, The city of
Trulli: New photographic and historical guide, Roma, Trimnoli editors
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GIORNALI:
1. Patrizio Pulvento (2015), “Trulli, 40mila pernottamenti e 4mila pullman nei
parcheggi”, in La Gazzetta Del Mezzogiorno, N.258, Tuesday 22 September
2015, P-X, Edisud S.p.A.
2. Presidente AGIT Francesco De Carlo (2015), “Un anno ricco di eventi” and
“Estate 2015: risultati positivi con l’introduzione di una nuova politica di
gestione dei parcheggi pubblici” in La Piazza: periodico di vita cittadina, N.10,
October 2015, third year, P-42-43, head director Domenico Giliberti of the
cultural association of social promotion
SITOGRAFIA
1. 2015 Anno Internazionale della Luce, visited on 30/01/2015,
internet site: http://www.focus.it
2. Gemellaggio Alberobello-Harran, 8 November 2013, internet site visited on
12/09/2015:
http://www.comunealberobello.gov.it/index.php?option=com_content&view=arti
cle&id=581:gemellaggio-alberobello-harran&catid=232&Itemid=345&lang=it
3. Harran: Ancient Crossroads City of Mesopotamia, 2013, visited on
10/09/2015, internet site:
http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-
mesopotamia
4. Harran, Southeasten Turkey, September 12, 2014, internet site visited on
10/09/2015:https://traveltoeat.com/harran-southeasten-turkey/
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RINGRAZIAMENTI
È difficile scrivere dei ringraziamenti per molti motivi. Il primo, perché tantissime
persone hanno contribuito a formare la persona che oggi sono ed è impossibile
elencarli tutti in una paginetta o poco più (ma loro lo sanno…), il secondo perché
anche con l’enorme gioia di tagliare un traguardo importante come la laurea, si ha
sempre paura di perdere qualcosa, ad esempio gli amici “colleghi” di questi anni, i
professori nel proficuo rapporto di dare-ricevere (in senso lato) e l’ambiente
stesso di un’esperienza che costituisce una parte di vita fondamentale.
Prima di tutto vorrei ringraziare la mia relatrice, la Professoressa Mariacristina
Petillo, per la grande disponibilità, professionalità e cortesia dimostratemi, e per
tutto l’aiuto fornito durante la stesura di questa tesi. Sono davvero onorata del
aver potuto lavorare con una persona così preparata, umile e precisa; grazie a lei
ritengo di aver avuto la possibilità di migliorare la mia conoscenza della lingua
inglese e acquisire anche maggiore consapevolezza delle mie potenzialità. Inoltre,
ritengo sia difficile trovare un relatore con cui riuscire ad esporre liberamente le
proprie idee e perplessità, per questo sono felicissima di aver lavorato con lei e
penso che la sua professionalità sia stata di fondamentale importanza.
Desidero inoltre ringraziare tutti gli operatori del settore turistico del mio
paese, che hanno saputo fornirmi i dati, le loro opinioni e le statistiche necessarie
per la stesura della mia tesi sperimentale, fondamentali sono state le varie
operatrici dell’ufficio turistico (IAT) di Alberobello per la loro disponibilità nel
rispondere alle mie numerose richieste.
Ringrazio i miei genitori e le mie tre sorelle per essermi stati sempre vicini,
per avermi incoraggiato e sostenuto nelle mie scelte anche nei momenti di rabbia,
demoralizzazione e tristezza perchè senza di loro non avrei mai raggiunto questo
splendido traguardo. Grazie infinite, mamma, papà, Vale e Stefi. Un particolare
ringraziamento va alla mia sorellina Emanuela per avermi sopportata durante la
notte tra rumori, lampade accese e attacchi di panico. Ti chiedo umilmente scusa
per aver disturbato le tue notti nella mia vita da talpa esaurita. Grazie sei un
tesoro!
Ringrazio le mie amiche e colleghe speciali Domenica, Valentina, Isa,
Mariaelena, Federica e Marilina per la loro costante e fondamentale presenza in
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questo percorso. Un ringraziamento particolare va alla mia amica Teresa per aver
sempre creduto in me e aver atteso quasi con la mia stessa ansia questo giorno
così importante.
Di fondamentale importanza è stato l’aiuto del mio amico Tom e della mia
inegualiabile amica e sorella Giusy. Infatti durante questo percorso oltre ad
acquisire conoscenze ho trovato una quarta e splendida sorella, sempre presente
nei momenti di gioia o di paranoia, nelle scelte più banali e anche nei momenti
difficili di questi anni. Sinceramente credo che nonostante la distanza la nostra
amicizia durerà per sempre. Grazie Giusy.
Soprattutto vorrei ringraziare una persona speciale che da 10 anni riempie e
anima la mia vita; ogni mia iniziativa o decisione è stata da lui condivisa. La mia
stessa passione per il turismo è nata ed è diventata sempre più forte lavorando e
viaggiando con lui, naturalmente questa persona è il mio ragazzo Leo, a cui questa
tesi è dedicata. Lo ringrazio perché mi ama da 10 anni come se fosse sempre il
primo giorno, perché mi sostiene quotidianamente e soprattutto perché mi capisce
e sopporta sempre. Senza di lui penso che sarebbe stato molto più difficile
raggiungere questo traguardo. Leo grazie per essere al mio fianco.
Un ringraziamento importante va anche a tutta la famiglia del mio ragazzo,
che dal primo giorno mi ha accolta e sostenuta in ogni decisione. In particolare,
ringrazio Pieranna e Mimmo perchè in loro ho trovato altri due veri e fantastici
genitori. Grazie infinite.
Per ultima ma non meno importante ringrazio me stessa, per essere riuscita ad
ottenere questo traguardo, affrontando le difficoltà incontrate senza mai
abbattermi.
Grazie a tutti per essermi stati vicini.
Daniela