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“BROADWAY WORLD” OF NEW YORK WELCOMES THE TEATRO MERCADANTE OF CERIGNOLA IN THE NAME OF THE MASCAGNI FESTIVAL SOURCE: https://www.linkedin.com/pulse/broadway-world-new-york-welcomes-teatro-mercadante-sardella-ph-d--i5mbe/ by Stephi Wild, New York City. SOURCE: https://www.broadwayworld.com/italy/article/Photos-Teatro-Mercadante-and-Teatro-Goldoni-Partner-on-SOUNDTRACK-MASCAGNI-20260827 The most influential theatrical portal in the world, with at least six million global visitors per month, consecrates the cultural twinning between Cerignola and Livorno and the historical restitution of a verismo born in Puglia, southern Italy: there exists a moment when a local history ceases to be peripheral and, by the mere fact of being recounted in the right place, becomes universal history. That moment, for the Teatro Mercadante di Cerignola, has arrived. Broadway World, the bible of international theatre read daily by producers, artistic directors and critics from New York to the West End, has welcomed into its pages the cultural pact between the Mercadante and the Fondazione Teatro Goldoni of Livorno, sealed in spring 2026 by Artistic Director Savino Zaba and the Municipal Administration in the person of the Deputy Mayor and Commissioner for Culture, Maria Dibisceglia. The piece is signed by New York editor Stephi Wild, under the title: “Photos: Teatro Mercadante and Teatro Goldoni Partner on SOUNDTRACK MASCAGNI”. It is no mere detail. Broadway World does not review provincial seasons. When it does, it is signalling to the American and global theatrical system that something, down there, deserves to be seen. The heart of this recognition is Soundtrack Mascagni: the music that inspired cinema, the cinema that celebrated Mascagni, the co-production chosen as the closing event of the VII edition of the Mascagni Festival. A hybrid work, a concert-reading for narrating voice, ensemble, images and sounds, with dramaturgy and text by Vittorio Giacci, performed by the Artists of the Mascagni Academy and the Orchestra of the Teatro Goldoni di Livorno “Massimo de Bernart” conducted by Maurizio Colasanti. On stage, in the guise of an imaginary Mascagni, as narrator and guide through his own musical universe, the actor-director Maurizio Nichetti. A production, as the Italian notes record, “born from the synergy between the Teatro Mercadante di Cerignola and the Teatro Goldoni di Livorno”, which will see on stage the great actor and director Maurizio Nichetti and the Orchestra of the Goldoni, conducted by Maestro Maurizio Colasanti, with direction entrusted to Marco Voleri and Savino Zaba. What Broadway World has intercepted, moreover, is not merely a production but also a historiographical thesis that at last forces the international literature to catch up. For decades, Anglophone biographies have dismissed Pietro Mascagni’s Apulian decade as “years of poverty and obscurity”: the documentary truth, preserved in the Polo Museale of Piano San Rocco, is of a different temper entirely. In December 1886, on tour with the Maresca company, Mascagni stopped in Cerignola, where the mayor then in office, Commendatore Cannone, invited him to remain to conduct the newly founded philharmonic. The composer would stay, save for brief absences, in the house in Via Assunta until 1895, composing no fewer than five operas: Cavalleria rusticana; L’amico Fritz; I Rantzau; Guglielmo Ratcliff; Silvano. A third of his entire operatic output, written in feverish poverty, in an agricultural town of the Ofantine plain. It was there, in July 1888, that the verses of Cavalleria reached him by postcard from Livorno, sent by his poet friends Giovanni Targioni-Tozzetti and Guido Menasci. There, on 27 May 1889, he completed the autograph. The envelope, that morning, bore the postmark of Cerignola. The world premiere at the Costanzi in Rome, on 17 May 1890 before Queen Margherita, was an earthquake. As Zaba has synthesised it, in a formula destined to endure: “Livorno gave Mascagni to the world. Cerignola inspired him and kept the deepest part of his soul.” In fact, the productive parabola sanctioned by BroadwayWorld is exemplary in the way it overturns the traditional North-South axis of cultural projects. It begins on 23 August at the Mascagni Festival in Livorno with Soundtrack Mascagni. Then its debut in Cerignola, in the course of the Mercadante’s forthcoming season. Indeed, with a date already fixed: “Soundtrack Mascagni” will be presented in Cerignola on 24 October as the opening production of the 2026/2027 theatrical season of the Teatro Mercadante. An idea as simple as it is revolutionary: cinema as a lens through which to re-read Mascagni. The composer plundered by Scorsese and Coppola, cited by Visconti as a tutelary deity, already possessed in his own writing — dense, symphonic, almost edited by cuts — a cinematic vocation. Soundtrack Mascagni does not merely celebrate that filiation; it interrogates it. That BroadwayWorld should have chosen to capture precisely this — a provincial theatre that does not seek hospitality but co-produces as an equal with a historic theatre such as the Goldoni — says much about the shifting of Italy’s cultural axis. No longer a South that imports, but a South that generates archives, that preserves autographs, caricatures, unpublished letters, and restores them to the international circuit. For Cerignola, accustomed to being narrated as a land of wheat and not of music, this arrival on Broadway World is more than a press clipping. It is the certification that its Mascagni story is no longer a local footnote, but a necessary chapter in the history of verismo. And that the Mercadante, from a provincial municipal theatre, has entered in full right the ranks of those Mascagni theatres upon which the whole world now looks, and with admiration.
PORTAL-ANALITIKA.ME publishes the “Edicola Teatro” of Foyer ’97, Founded by Francesco Gravino of San Severo, Puglia, Italy SOURCE: https://www.linkedin.com/pulse/portal-analitikame-publishes-edicola-teatro-foyer-97-sardella-ph-d--6i2of/ The format devised by the Pulgian theatre company Foyer ’97 — already described as “the smallest theatre in the world” — has now reached the international stage through its feature on the global platform Europe Says. A story born from an abandoned news kiosk in the province of Foggia is now crossing every conceivable boundary. It is a genuine pleasure and an honour to share the brilliant idea of the artistic director of Teatro ’97, the distinguished actor and director from San Severo, Francesco Gravino, and his remarkable theatre company, as they gain international visibility with this marvellous and innovative creation: a true “Teatro Edicola”. Source: https://www.portalanalitika.me/clanak/na-drugoj-obali-jadrana-otvoreno-najmanje-pozoriste-na-planeti Only a few square metres, six chairs, and the passion of a theatre company are enough to make history. The Edicola Teatro, conceived by Francesco Gravino, Artistic Director of the historic San Severo-based company Foyer ’97, is receiving significant media recognition, “taking to the stage” of leading national and international outlets thanks to his talented intuition, inspired by Edicola Fiore, the celebrated format created by the Italian entertainment icon Rosario Fiorello. An abandoned kiosk, a record‑breaking theatre It has already been dubbed “the smallest theatre in the world” and, with merely six seats, may well aspire to a Guinness World Record. Since its launch a few days ago, the original venue has drawn hundreds of curious visitors who queued to attend the performances—scheduled every fifteen minutes—inside a former abandoned news kiosk in San Severo, in the province of Foggia. The initiative stems from the distinctive vision of the long‑established San Severo company Foyer ’97, led by Gravino, who sought to celebrate World Theatre Day with an unprecedented experiment that has already been widely reported by national‑level media. The idea, seemingly simple in its striking essentiality, in fact conceals a profound reflection on the nature of theatrical practice. “The idea of the smallest theatre in the world was born from a creative provocation: to return theatre to its most direct essence. Together with the company, we asked ourselves how far the space could be reduced without losing intensity, and the kiosk became the perfect symbol: a place that suddenly transforms into a stage. From a space of news to a space of emotions,” Gravino explained. Foyer ’97 has been active since 1997 and is based in San Severo. Next year it will celebrate its thirtieth anniversary—an occasion approaching at the moment of greatest visibility in its history. The format: sixteen giants of literature in fifteen minutes With only six seats available at a time and performances following one another every fifteen minutes, the audience is quite literally immersed in the work. From 11:00 to 20:45, eleven actors alternate in bringing to life the giants of literature: from Goldoni to Chekhov, via the wit of Gaber and the dramatic force of Euripides. Inside the small theatre carved out of the disused kiosk owned by Mr Pino Grau, there is no traditional separation between stage and auditorium; instead, an intimate encounter takes place in which spectators and actors become, in effect, a single entity. Admission is free, reflecting Gravino’s aim: to restore theatre’s accessibility, returning it to a place that welcomes everyone. At the kiosk’s threshold, a QR code and a cryptic notice encapsulate the spirit of the project: “Warning. This QR code turns passers‑by into actors. Scan only if you are ready.” From the crisis of print media to cultural rebirth The project also carries with it a reflection on urban transformation and the decline of traditional commerce. The kiosk had been unused for around six years and has now been transformed into an intimate and surprising performance space in which less than a metre separates actors from spectators. At a time when kiosks in town and city centres are increasingly converted into drink stands, flower stalls, or souvenir shops, the Edicola Teatro comes closer to the original spirit of knowledge with which such kiosks were conceived—as places for the sale of newspapers and books. It is a symbolic short circuit of remarkable eloquence: a bastion of written culture becoming a bastion of live culture. The idea draws inspiration from Edicola Fiore, Fiorello’s cult programme, which first brought performance into a Roman kiosk. Gravino and his collaborators have also embraced the invitation of Willem Dafoe, the renowned actor and current director of the Theatre Section of the Venice Biennale, regarding the importance of theatre as a force for cohesion among peoples. The Grokipedia entry: a leap to global scale The theatre company Foyer ’97, led by Francesco Gravino, has now been granted its own dedicated encyclopaedic entry, “Teatro Edicola”. This Grokipedia listing represents more than a mere media acknowledgement. Launched in October 2025, Grokipedia is an AI-generated encyclopaedia managed by xAI, the artificial-intelligence research company founded by Musk. The fact that Grok’s knowledge engine has deemed the micro‑theatre worthy of an autonomous encyclopaedic entry—on a par with established cultural institutions—confirms the international resonance of an idea born in a side street of a southern Italian town. The objective is now to export the format beyond the borders of Apulia; with Grokipedia’s recognition, that prospect appears more concrete than ever. The praise of local institutions “We extend our heartfelt congratulations to Franco Gravino and to all the actors and artists for this wonderful initiative,” declared Mayor Lidya Colangelo and Deputy Mayor for Culture Anna Paola Giuliani. The municipal administration has announced its intention to welcome the company to Palazzo Celestini to celebrate the achievement together. Perhaps the most striking aspect has been the audience’s reaction. Many emerged with glistening eyes or with a suspended smile, as though they had experienced something secret. This is the theatre that Francesco Gravino and Foyer ’97 have chosen to pursue: not the theatre that waits for its audience on velvet seats, but the theatre that goes out to find them in the street, surprises them, and transforms them.
WP TURYSTYKA.PL publishes the “Edicola Teatro” of Foyer ’97, Founded by Francesco Gravino of San Severo, Puglia, Italy SOURCE: https://www.linkedin.com/pulse/wp-turystykapl-publishes-edicola-teatro-foyer-97-san-sardella-ph-d--hs5pf/ The format devised by the Pulgian theatre company Foyer ’97 — already described as “the smallest theatre in the world” — has now reached the international stage through its feature on the global platform Europe Says. A story born from an abandoned news kiosk in the province of Foggia is now crossing every conceivable boundary. It is a genuine pleasure and an honour to share the brilliant idea of the artistic director of Teatro ’97, the distinguished actor and director from San Severo, Francesco Gravino, and his remarkable theatre company, as they gain international visibility with this marvellous and innovative creation: a true “Teatro Edicola”. Source: https://turystyka.wp.pl/najmniejszy-teatr-swiata-ustawiaja-sie-kolejki-7273686077245632a Only a few square metres, six chairs, and the passion of a theatre company are enough to make history. The Edicola Teatro, conceived by Francesco Gravino, Artistic Director of the historic San Severo-based company Foyer ’97, is receiving significant media recognition, “taking to the stage” of leading national and international outlets thanks to his talented intuition, inspired by Edicola Fiore, the celebrated format created by the Italian entertainment icon Rosario Fiorello. An abandoned kiosk, a record‑breaking theatre It has already been dubbed “the smallest theatre in the world” and, with merely six seats, may well aspire to a Guinness World Record. Since its launch a few days ago, the original venue has drawn hundreds of curious visitors who queued to attend the performances—scheduled every fifteen minutes—inside a former abandoned news kiosk in San Severo, in the province of Foggia. The initiative stems from the distinctive vision of the long‑established San Severo company Foyer ’97, led by Gravino, who sought to celebrate World Theatre Day with an unprecedented experiment that has already been widely reported by national‑level media. The idea, seemingly simple in its striking essentiality, in fact conceals a profound reflection on the nature of theatrical practice. “The idea of the smallest theatre in the world was born from a creative provocation: to return theatre to its most direct essence. Together with the company, we asked ourselves how far the space could be reduced without losing intensity, and the kiosk became the perfect symbol: a place that suddenly transforms into a stage. From a space of news to a space of emotions,” Gravino explained. Foyer ’97 has been active since 1997 and is based in San Severo. Next year it will celebrate its thirtieth anniversary—an occasion approaching at the moment of greatest visibility in its history. The format: sixteen giants of literature in fifteen minutes With only six seats available at a time and performances following one another every fifteen minutes, the audience is quite literally immersed in the work. From 11:00 to 20:45, eleven actors alternate in bringing to life the giants of literature: from Goldoni to Chekhov, via the wit of Gaber and the dramatic force of Euripides. Inside the small theatre carved out of the disused kiosk owned by Mr Pino Grau, there is no traditional separation between stage and auditorium; instead, an intimate encounter takes place in which spectators and actors become, in effect, a single entity. Admission is free, reflecting Gravino’s aim: to restore theatre’s accessibility, returning it to a place that welcomes everyone. At the kiosk’s threshold, a QR code and a cryptic notice encapsulate the spirit of the project: “Warning. This QR code turns passers‑by into actors. Scan only if you are ready.” From the crisis of print media to cultural rebirth The project also carries with it a reflection on urban transformation and the decline of traditional commerce. The kiosk had been unused for around six years and has now been transformed into an intimate and surprising performance space in which less than a metre separates actors from spectators. At a time when kiosks in town and city centres are increasingly converted into drink stands, flower stalls, or souvenir shops, the Edicola Teatro comes closer to the original spirit of knowledge with which such kiosks were conceived—as places for the sale of newspapers and books. It is a symbolic short circuit of remarkable eloquence: a bastion of written culture becoming a bastion of live culture. The idea draws inspiration from Edicola Fiore, Fiorello’s cult programme, which first brought performance into a Roman kiosk. Gravino and his collaborators have also embraced the invitation of Willem Dafoe, the renowned actor and current director of the Theatre Section of the Venice Biennale, regarding the importance of theatre as a force for cohesion among peoples. The Grokipedia entry: a leap to global scale The theatre company Foyer ’97, led by Francesco Gravino, has now been granted its own dedicated encyclopaedic entry, “Teatro Edicola”. This Grokipedia listing represents more than a mere media acknowledgement. Launched in October 2025, Grokipedia is an AI-generated encyclopaedia managed by xAI, the artificial-intelligence research company founded by Musk. The fact that Grok’s knowledge engine has deemed the micro‑theatre worthy of an autonomous encyclopaedic entry—on a par with established cultural institutions—confirms the international resonance of an idea born in a side street of a southern Italian town. The objective is now to export the format beyond the borders of Apulia; with Grokipedia’s recognition, that prospect appears more concrete than ever. The praise of local institutions “We extend our heartfelt congratulations to Franco Gravino and to all the actors and artists for this wonderful initiative,” declared Mayor Lidya Colangelo and Deputy Mayor for Culture Anna Paola Giuliani. The municipal administration has announced its intention to welcome the company to Palazzo Celestini to celebrate the achievement together. Perhaps the most striking aspect has been the audience’s reaction. Many emerged with glistening eyes or with a suspended smile, as though they had experienced something secret. This is the theatre that Francesco Gravino and Foyer ’97 have chosen to pursue: not the theatre that waits for its audience on velvet seats, but the theatre that goes out to find them in the street, surprises them, and transforms them.
E-TEATR.PL publishes the “Edicola Teatro” of Foyer ’97, founded by Francesco Gravino of San Severo, Puglia, Italy SOURCE: https://www.linkedin.com/pulse/e-teatrpl-publishes-edicola-teatro-foyer-97-founded-sardella-ph-d--bhrnf/ The format devised by the Apulian theatre company Foyer ’97 — already described as “the smallest theatre in the world” — has now reached the international stage through its feature on the global platform Europe Says. A story born from an abandoned news kiosk in the province of Foggia is now crossing every conceivable boundary. It is a genuine pleasure and an honour to share the brilliant idea of the artistic director of Teatro ’97, the distinguished actor and director from San Severo, Francesco Gravino, and his remarkable theatre company, as they gain international visibility with this marvellous and innovative creation: a true “Teatro Edicola”. Source: https://e-teatr.pl/wlochy-najmniejszy-teatr-swiata-w-dawnym-kiosku-z-gazetami-6789 Only a few square metres, six chairs, and the passion of a theatre company are enough to make history. The Edicola Teatro, conceived by Francesco Gravino, Artistic Director of the historic San Severo-based company Foyer ’97, is receiving significant media recognition, “taking to the stage” of leading national and international outlets thanks to his talented intuition, inspired by Edicola Fiore, the celebrated format created by the Italian entertainment icon Rosario Fiorello. An abandoned kiosk, a record‑breaking theatre It has already been dubbed “the smallest theatre in the world” and, with merely six seats, may well aspire to a Guinness World Record. Since its launch a few days ago, the original venue has drawn hundreds of curious visitors who queued to attend the performances—scheduled every fifteen minutes—inside a former abandoned news kiosk in San Severo, in the province of Foggia. The initiative stems from the distinctive vision of the long‑established San Severo company Foyer ’97, led by Gravino, who sought to celebrate World Theatre Day with an unprecedented experiment that has already been widely reported by national‑level media. The idea, seemingly simple in its striking essentiality, in fact conceals a profound reflection on the nature of theatrical practice. “The idea of the smallest theatre in the world was born from a creative provocation: to return theatre to its most direct essence. Together with the company, we asked ourselves how far the space could be reduced without losing intensity, and the kiosk became the perfect symbol: a place that suddenly transforms into a stage. From a space of news to a space of emotions,” Gravino explained. Foyer ’97 has been active since 1997 and is based in San Severo. Next year it will celebrate its thirtieth anniversary—an occasion approaching at the moment of greatest visibility in its history. The format: sixteen giants of literature in fifteen minutes With only six seats available at a time and performances following one another every fifteen minutes, the audience is quite literally immersed in the work. From 11:00 to 20:45, eleven actors alternate in bringing to life the giants of literature: from Goldoni to Chekhov, via the wit of Gaber and the dramatic force of Euripides. Inside the small theatre carved out of the disused kiosk owned by Mr Pino Grau, there is no traditional separation between stage and auditorium; instead, an intimate encounter takes place in which spectators and actors become, in effect, a single entity. Admission is free, reflecting Gravino’s aim: to restore theatre’s accessibility, returning it to a place that welcomes everyone. At the kiosk’s threshold, a QR code and a cryptic notice encapsulate the spirit of the project: “Warning. This QR code turns passers‑by into actors. Scan only if you are ready.” From the crisis of print media to cultural rebirth The project also carries with it a reflection on urban transformation and the decline of traditional commerce. The kiosk had been unused for around six years and has now been transformed into an intimate and surprising performance space in which less than a metre separates actors from spectators. At a time when kiosks in town and city centres are increasingly converted into drink stands, flower stalls, or souvenir shops, the Edicola Teatro comes closer to the original spirit of knowledge with which such kiosks were conceived—as places for the sale of newspapers and books. It is a symbolic short circuit of remarkable eloquence: a bastion of written culture becoming a bastion of live culture. The idea draws inspiration from Edicola Fiore, Fiorello’s cult programme, which first brought performance into a Roman kiosk. Gravino and his collaborators have also embraced the invitation of Willem Dafoe, the renowned actor and current director of the Theatre Section of the Venice Biennale, regarding the importance of theatre as a force for cohesion among peoples. The Grokipedia entry: a leap to global scale The theatre company Foyer ’97, led by Francesco Gravino, has now been granted its own dedicated encyclopaedic entry, “Teatro Edicola”. This Grokipedia listing represents more than a mere media acknowledgement. Launched in October 2025, Grokipedia is an AI-generated encyclopaedia managed by xAI, the artificial-intelligence research company founded by Musk. The fact that Grok’s knowledge engine has deemed the micro‑theatre worthy of an autonomous encyclopaedic entry—on a par with established cultural institutions—confirms the international resonance of an idea born in a side street of a southern Italian town. The objective is now to export the format beyond the borders of Apulia; with Grokipedia’s recognition, that prospect appears more concrete than ever. The praise of local institutions “We extend our heartfelt congratulations to Franco Gravino and to all the actors and artists for this wonderful initiative,” declared Mayor Lidya Colangelo and Deputy Mayor for Culture Anna Paola Giuliani. The municipal administration has announced its intention to welcome the company to Palazzo Celestini to celebrate the achievement together. Perhaps the most striking aspect has been the audience’s reaction. Many emerged with glistening eyes or with a suspended smile, as though they had experienced something secret. This is the theatre that Francesco Gravino and Foyer ’97 have chosen to pursue: not the theatre that waits for its audience on velvet seats, but the theatre that goes out to find them in the street, surprises them, and transforms them.
Elon Musk cites the “Edicola Teatro” of Foyer '97 by Francesco Gravino of San Severo in his own encyclopaedia, Grokipedia SOURCE: https://www.linkedin.com/pulse/elon-musk-cites-edicola-teatro-foyer-97-francesco-san-sardella-ph-d--jvudf/ The format devised by the San Severo-based theatre company Foyer ’97 — already described as “the smallest theatre in the world” — is now capturing the international spotlight in the field of artificial intelligence. A story that began with an abandoned news kiosk in the province of Foggia is now crossing every border. It is both a pleasure and an honour to help disseminate the brilliant idea of the artistic director of Teatro ’97, the distinguished actor and director from San Severo, Francesco Gravino, together with his remarkable theatre company, as they gain international visibility for this marvellous and innovative creation: a true “Teatro Edicola”. Source: https://grokipedia.com/page/Teatro_Edicola It takes only a few square metres, six chairs, and the passion of a theatre company to make history. The “Edicola Teatro” created by Francesco Gravino, artistic director of the historic San Severo‑based company Foyer ’97, has achieved a distinction that few Italian cultural projects can claim: its own dedicated entry within Grokipedia, the AI‑driven digital encyclopaedia launched by Elon Musk in November 2025 through his company xAI. Grokipedia has been presented as a direct alternative to Wikipedia, powered by the Grok artificial intelligence system, with content generated and updated automatically by the language model developed by xAI. The platform currently hosts more than 885,000 articles in its 0.1 version, and Musk has already announced future updates, hinting at rapid expansion thanks to the system’s automatic generation capabilities. The fact that the “Edicola Teatro” of San Severo, in the province of Foggia, now appears among the indexed entries is, in every respect, a recognition of the cultural and media impact that the project conceived by Francesco Gravino and his theatre company Foyer ’97 has managed to generate in such a short time. An abandoned kiosk, a record‑breaking theatre It has already been dubbed “the smallest theatre in the world” and, with only six seats, may well be aiming for a Guinness World Record. Since its launch just a few days ago, the unusual venue has attracted hundreds of curious visitors who have queued to attend the performances, scheduled every fifteen minutes, inside a former abandoned news kiosk in San Severo, in the province of Foggia. The initiative stems from the distinctive vision of the long‑established San Severo company Foyer ’97, led by Francesco Gravino, who wished to celebrate World Theatre Day with an unprecedented experiment that has already been picked up by numerous media outlets, including national ones. The idea, seemingly simple in its striking essentiality, in fact conceals a profound reflection on the nature of theatre‑making. “The idea of the smallest theatre in the world was born from a creative provocation: to bring theatre back to its most direct essence. Together with the rest of the company, we asked ourselves how far the space could be reduced without losing intensity, and the kiosk became the perfect symbol: a place that suddenly transforms into a stage. From a space of news to a space of emotion,” Gravino explained. The theatre company Foyer ’97 has been active since 1997 and is based in San Severo. Next year it will celebrate its thirtieth anniversary—an occasion approaching at the moment of greatest visibility in its history. The format: sixteen giants of literature in fifteen minutes With only six seats available at a time and performances running every fifteen minutes, the audience is quite literally immersed in the work. From 11:00 to 20:45, eleven actors take turns bringing to life the giants of literature: from Goldoni to Chekhov, via the wit of Gaber and the power of Euripides. Inside the tiny theatre carved out of the disused kiosk owned by Mr Pino Grau, there is no traditional separation between stage and audience; instead, an intimate encounter takes place in which spectators and actors become one. Admission is free, reflecting Gravino’s aim: to champion accessibility in theatre, a place that must once again welcome everyone. On the kiosk’s threshold, a QR code and a cryptic notice encapsulate the spirit of the project: “Warning. This QR Code turns passers‑by into actors. Scan only if you are ready.” From the crisis of print media to cultural rebirth The project also carries a reflection on urban transformation and the decline of traditional retail. The kiosk had been abandoned for around six years and has now been transformed into an intimate and surprising performance space in which less than a metre separates actors and audience. At a time when kiosks in town centres are increasingly converted into drink stands, flower stalls, or souvenir shops, the Edicola Teatro comes closer to the original spirit of knowledge with which they were conceived—as places for the sale of newspapers and books. A symbolic short circuit of remarkable eloquence: a bastion of written culture becoming a bastion of live culture. The idea draws inspiration from Edicola Fiore, the cult programme by Fiorello, who was the first to bring performance into a Roman news kiosk. Gravino and his team have also embraced the call of Willem Dafoe, the renowned actor and current director of the Theatre section of the Venice Biennale, on the importance of theatre as a force for cohesion among peoples. The Grokipedia entry: a leap to global scale The project’s inclusion in Grokipedia represents more than a simple media acknowledgement. Grokipedia was launched in October 2025 as an AI‑generated encyclopaedia managed by xAI, the artificial intelligence research company founded by Musk himself. The fact that Grok’s knowledge engine deemed the “Edicola Teatro” worthy of an autonomous encyclopaedic entry—on a par with established cultural institutions—confirms the international resonance of an idea born in a side street of a southern Italian town. The aim is now to export the format beyond the borders of Apulia: with Grokipedia’s recognition, that prospect appears more tangible than ever. Praise from local institutions “We extend our warmest congratulations to Franco Gravino and to all the actors and artists for this wonderful initiative,” declared Mayor Lidya Colangelo and Deputy Mayor for Culture Anna Paola Giuliani. The municipal administration has announced its intention to welcome the company to Palazzo Celestini to celebrate the achievement together. The audience’s reaction has perhaps been the most beautiful aspect. Many emerged with glistening eyes or a suspended smile, as though they had experienced something secret. This is the kind of theatre that Francesco Gravino and Foyer ’97 have chosen to pursue: not the theatre that waits for its audience on velvet seats, but the theatre that goes out to find them in the street, surprises them, transforms them. And now, even an encyclopaedia powered by artificial intelligence has, at last, taken note.
Elon Musk cites the “Edicola Teatro” of Foyer ’97 by Francesco Gravino of San Severo in his own encyclopaedia, Grokipedia SOURCE: https://www.lagazzettadisansevero.it/elon-musk-cita-ledicola-teatro-di-foyer97-francesco-gravino-di-san-severo-nella-sua-enciclopedia-grokipedia/ The format devised by the San Severo-based theatre company Foyer ’97 — already described as “the smallest theatre in the world” — is now capturing the international spotlight in the field of artificial intelligence. A story that began with an abandoned news kiosk in the province of Foggia is now crossing every border. It is both a pleasure and an honour to help disseminate the brilliant idea of the artistic director of Teatro ’97, the distinguished actor and director from San Severo, Francesco Gravino, together with his remarkable theatre company, as they gain international visibility for this marvellous and innovative creation: a true “Teatro Edicola”. Source: https://grokipedia.com/page/Teatro_Edicola It takes only a few square metres, six chairs, and the passion of a theatre company to make history. The “Edicola Teatro” created by Francesco Gravino, artistic director of the historic San Severo‑based company Foyer ’97, has achieved a distinction that few Italian cultural projects can claim: its own dedicated entry within Grokipedia, the AI‑driven digital encyclopaedia launched by Elon Musk in November 2025 through his company xAI. Grokipedia has been presented as a direct alternative to Wikipedia, powered by the Grok artificial intelligence system, with content generated and updated automatically by the language model developed by xAI. The platform currently hosts more than 885,000 articles in its 0.1 version, and Musk has already announced future updates, hinting at rapid expansion thanks to the system’s automatic generation capabilities. The fact that the “Edicola Teatro” of San Severo, in the province of Foggia, now appears among the indexed entries is, in every respect, a recognition of the cultural and media impact that the project conceived by Francesco Gravino and his theatre company Foyer ’97 has managed to generate in such a short time. An abandoned kiosk, a record‑breaking theatre It has already been dubbed “the smallest theatre in the world” and, with only six seats, may well be aiming for a Guinness World Record. Since its launch just a few days ago, the unusual venue has attracted hundreds of curious visitors who have queued to attend the performances, scheduled every fifteen minutes, inside a former abandoned news kiosk in San Severo, in the province of Foggia. The initiative stems from the distinctive vision of the long‑established San Severo company Foyer ’97, led by Francesco Gravino, who wished to celebrate World Theatre Day with an unprecedented experiment that has already been picked up by numerous media outlets, including national ones. The idea, seemingly simple in its striking essentiality, in fact conceals a profound reflection on the nature of theatre‑making. “The idea of the smallest theatre in the world was born from a creative provocation: to bring theatre back to its most direct essence. Together with the rest of the company, we asked ourselves how far the space could be reduced without losing intensity, and the kiosk became the perfect symbol: a place that suddenly transforms into a stage. From a space of news to a space of emotion,” Gravino explained. Become a Medium member The theatre company Foyer ’97 has been active since 1997 and is based in San Severo. Next year it will celebrate its thirtieth anniversary — an occasion approaching at the moment of greatest visibility in its history. The format: sixteen giants of literature in fifteen minutes With only six seats available at a time and performances running every fifteen minutes, the audience is quite literally immersed in the work. From 11:00 to 20:45, eleven actors take turns bringing to life the giants of literature: from Goldoni to Chekhov, via the wit of Gaber and the power of Euripides. Inside the tiny theatre carved out of the disused kiosk owned by Mr Pino Grau, there is no traditional separation between stage and audience; instead, an intimate encounter takes place in which spectators and actors become one. Admission is free, reflecting Gravino’s aim: to champion accessibility in theatre, a place that must once again welcome everyone. On the kiosk’s threshold, a QR code and a cryptic notice encapsulate the spirit of the project: “Warning. This QR Code turns passers‑by into actors. Scan only if you are ready.” From the crisis of print media to cultural rebirth The project also carries a reflection on urban transformation and the decline of traditional retail. The kiosk had been abandoned for around six years and has now been transformed into an intimate and surprising performance space in which less than a metre separates actors and audience. At a time when kiosks in town centres are increasingly converted into drink stands, flower stalls, or souvenir shops, the Edicola Teatro comes closer to the original spirit of knowledge with which they were conceived — as places for the sale of newspapers and books. A symbolic short circuit of remarkable eloquence: a bastion of written culture becoming a bastion of live culture. The idea draws inspiration from Edicola Fiore, the cult programme by Fiorello, who was the first to bring performance into a Roman news kiosk. Gravino and his team have also embraced the call of Willem Dafoe, the renowned actor and current director of the Theatre section of the Venice Biennale, on the importance of theatre as a force for cohesion among peoples. The Grokipedia entry: a leap to global scale The project’s inclusion in Grokipedia represents more than a simple media acknowledgement. Grokipedia was launched in October 2025 as an AI‑generated encyclopaedia managed by xAI, the artificial intelligence research company founded by Musk himself. The fact that Grok’s knowledge engine deemed the “Edicola Teatro” worthy of an autonomous encyclopaedic entry — on a par with established cultural institutions — confirms the international resonance of an idea born in a side street of a southern Italian town. The aim is now to export the format beyond the borders of Apulia: with Grokipedia’s recognition, that prospect appears more tangible than ever. Praise from local institutions “We extend our warmest congratulations to Franco Gravino and to all the actors and artists for this wonderful initiative,” declared Mayor Lidya Colangelo and Deputy Mayor for Culture Anna Paola Giuliani. The municipal administration has announced its intention to welcome the company to Palazzo Celestini to celebrate the achievement together. The audience’s reaction has perhaps been the most beautiful aspect. Many emerged with glistening eyes or a suspended smile, as though they had experienced something secret. This is the kind of theatre that Francesco Gravino and Foyer ’97 have chosen to pursue: not the theatre that waits for its audience on velvet seats, but the theatre that goes out to find them in the street, surprises them, and transforms them. And now, even an encyclopaedia powered by artificial intelligence has, at last, taken note.
The Psychologist – The British Psychological Society – Quando i Muri Diventano Benessere SOURCE: https://www.linkedin.com/pulse/psychologist-british-psychological-society-when-sardella-ph-d--jl9df/ Dr Luciano Magaldi Sardella e il Professor Matteo Mantuano parlano di come lo "Stramurales International Street Art Festival" e l'arte di strada partecipativa transforma la salute mentale urbana. Link: https://www.bps.org.uk/psychologist/when-walls-become-wellness The Psychologist, The British Psychological Society by esteemed Dr. Joe Sutton, Head of Science Communication at BPS. Contenuto dell’articolo In un torrido pomeriggio del giugno 2018, ci trovavamo nella piazza centrale di Stornara, una piccola città agricola della Puglia, nel Sud Italia, ad assistere a qualcosa di straordinario. L'artista locale Lino Lombardi stava facilitando un acceso dibattito tra i residenti su quali progetti murali avrebbero dovuto ornare i muri fatiscenti della loro città. Ciò che ci colpì non fu l'arte in sé, bensì la trasformazione che vedemmo negli occhi di persone che, solo pochi mesi prima, avevano descritto la loro città natale come un luogo da cui fuggire. Erano individui che reclamavano la propria narrazione, votavano sul proprio futuro, dipingendo letteralmente sopra decenni di declino. Siamo psicologi ambientali e di comunità che hanno trascorso oltre un decennio a studiare come gli ambienti costruiti plasmino i risultati in termini di salute mentale. La ricerca del Dottor Luciano Magaldi Sardella si concentra sugli interventi artistici partecipativi nelle comunità rurali in declino, mentre il Professor Matteo Mantuano è specializzato nei meccanismi psicologici dell'empowerment comunitario e dell'agentività collettiva. Quando venimmo a conoscenza del festival Stramurales all'inizio del 2018, riconoscemmo in esso una rara opportunità di osservare l'arte urbana partecipativa come potenziale strumento per affrontare la crisi della salute mentale che affligge le città in via di spopolamento del Sud Italia. Nel corso degli ultimi sette anni abbiamo condotto un'ampia ricerca sul campo a Stornara — intervistando i residenti, documentando l'evoluzione del festival e analizzando i suoi impatti psicologici e sociali. Ciò che abbiamo trovato a Stornara era qualcosa di ben più significativo di un'innovativa iniziativa artistica guidata dalla comunità. Era la psicologia ambientale in azione — che ridefiniva la nostra comprensione del rapporto tra ambienti costruiti, arti partecipative e salute mentale. La Crisi Nascosta alla Vista di Tutti Ricerche recenti rivelano un'allarmante convergenza di crisi ambientali e della salute mentale che rimane curiosamente poco esaminata nel discorso psicologico. La ricerca sulla salute mentale riceve appena il 2,3 per cento dei finanziamenti complessivi del National Institute of Health. Non possiamo sapere quanta parte di questi riguardi i nostri ambienti — sia naturali che costruiti — che plasmano in modo fondamentale il nostro benessere psicologico. Il campo di recente proposta denominato "EnvironMental Health" sottolinea che il deterioramento degli ambienti costruiti correla significativamente con stress elevato, isolamento sociale e peggioramento dei risultati in termini di salute mentale. Le comunità rurali del Sud Italia incarnano questa crisi. Tra il 2002 e il 2017, la regione del Sud Italia ha perso circa due milioni di residenti a causa della migrazione, prevalentemente giovani adulti tra i 15 e i 34 anni. Questo esodo ha creato ciò che Johan Galtung ha descritto come "violenza strutturale" — assetti sistematici che impediscono alle comunità di realizzare il proprio potenziale. Il tributo in termini di salute mentale si manifesta non solo in diagnosi individuali, ma nella disperazione collettiva, nell'erosione del capitale sociale e in comunità che guardano il proprio futuro emigrare letteralmente. Stornara esemplificava questa traiettoria. Nel 2017, questo comune di 6.000 abitanti affrontava la familiare spirale: la contrazione economica che precipitava l'emigrazione giovanile, accelerando il deterioramento delle infrastrutture e alimentando un ulteriore declino. I muri crollavano. Le attività commerciali chiudevano. La speranza evaporava. Poi qualcosa cambiò. La Rivoluzione Stramurales: Democrazia attraverso l'Arte Ciò che è emerso a Stornara trascende il convenzionale turismo culturale. Il Festival Internazionale di Street Art Stramurales opera attraverso tre meccanismi democratici fondamentali che lo distinguono dai superficiali progetti di abbellimento urbano. Organizzato attraverso Stornara Life APS — un'associazione a iscrizione aperta fondata dal Maestro Lino Lombardi — il festival previene la cattura elitaria attraverso la partecipazione volontaria dei proprietari degli immobili, garantendo l'assenza di coercizione; la selezione democratica dei contenuti attraverso la votazione annuale della comunità sui temi del festival e sulle proposte di murales; e una governance trasparente e inclusiva che dà a tutti i residenti voce in capitolo nella direzione del festival. Questa architettura partecipativa facilita ciò che l'Organizzazione Mondiale della Sanità descrive come "empowerment comunitario" — processi che consentono alle comunità di aumentare il controllo sui fattori determinanti che influenzano la loro salute. Recenti studi sul campo a Vienna dimostrano che gli interventi di arte urbana riducono stress e ansia migliorando al contempo gli stati d'umore, ma Stramurales va oltre, incorporando la creazione artistica all'interno di strutture decisionali democratiche. Quando i residenti offrono volontariamente i propri muri e votano sui contenuti, compiono atti di investimento materiale e psicologico. Questo ripristino dell'agentività collettiva — la convinzione che i residenti possano plasmare il futuro della propria città natale anziché limitarsi ad assistere al suo declino — affronta direttamente la violenza strutturale che erode la salute mentale. Tra il 2020 e il 2025, Stornara ha registrato un notevole incremento delle entrate turistiche nonostante le perturbazioni causate dalla pandemia. Nuove attività commerciali hanno aperto i battenti. Un emigrato originario di Stornara, tornato a malincuore nel 2017 per assistere i genitori anziani, lavora ora come guida turistica e descrive Stornara come "la città più bella d'Italia". Non si tratta semplicemente di indicatori economici. Sono risultati in termini di salute mentale. La Scienza alla Base della Trasformazione La ricerca contemporanea in molteplici discipline valida ciò che i residenti di Stornara sperimentano visceralmente. Una revisione sistematica del 2024, che ha esaminato 79 articoli sottoposti a revisione paritaria, ha identificato come i luoghi dell'arte — dai musei permanenti alle installazioni pubbliche temporanee — stimolino il coinvolgimento della comunità, rafforzino l'identità culturale e favoriscano la coesione sociale. I progetti murali guidati dalla comunità rafforzano specificamente l'identità e l'orgoglio locali, creando nuove routine che incoraggiano le persone a interagire e costruire relazioni. Una recente ricerca sperimentale condotta a Berlino ha rilevato che le mostre d'arte a livello del marciapiede hanno alterato significativamente il legame dei visitatori con il proprio quartiere e la loro soddisfazione nei suoi confronti, migliorando il benessere complessivo. Ciò si allinea con le teorie emergenti sull'impatto della fruizione artistica sulla salute mentale, che individua cinque meccanismi chiave: processi affettivi che regolano le emozioni e lo stress; processi cognitivi che forniscono stimolazione sensoriale e apprendimento; processi sociali che creano esperienze condivise; auto-trasformazione attraverso la riflessione; e costruzione della resilienza per affrontare le sfide. La ricerca in psicologia ambientale dimostra che gli ambienti costruiti operano come interventi terapeutici. Studi sulle strutture di degenza psichiatrica rivelano che gli elementi progettuali che influenzano privacy, controllo, accesso alla luce naturale e, in particolare, l'inclusione di opere d'arte hanno un impatto significativo sui risultati dei pazienti. Se i muri degli ospedali hanno importanza terapeutica, quanto più lo avranno i muri che incontriamo quotidianamente nelle nostre comunità? Il modello Stramurales sfrutta questi meccanismi attraverso il recente concetto di "visual health activism". Diversi murales affrontano esplicitamente temi legati alla salute e ai diritti umani: "Refuge for All Migrants" di Alaniz Niz rappresenta i lavoratori agricoli africani sfruttati; "Turning Our Backs on Migration" di Sabotaje al Montaje sfida le politiche escludenti; "African Child at Sunset" di Devil Art Design ritrae giovani migranti in cerca di un futuro dignitoso. Queste opere affrontano i determinanti sociali della salute attraverso la difesa dei diritti umani. Le politiche migratorie che negano i diritti fondamentali creano vulnerabilità sanitarie — tra cui accesso limitato all'assistenza sanitaria, condizioni di lavoro pericolose e trauma psicologico derivante dalla discriminazione. I murales svolgono una duplice funzione di salute pubblica: affrontano la salute mentale dei residenti, advocando al contempo per le popolazioni i cui diritti alla salute sono sistematicamente violati. Attaccamento alla Terra e Resilienza Comunitaria Il rapporto tra percezione ambientale, identità culturale e resilienza comunitaria ha ricevuto notevole attenzione accademica nel 2024-2025. Ricerche condotte nelle aree rurali della Cina dimostrano che la percezione ambientale degli spazi pubblici influenza la resilienza comunitaria attraverso gli effetti di mediazione concatenati dell'identità culturale e dell'attaccamento ai luoghi. Quando le comunità trasformano i propri ambienti fisici attraverso processi partecipativi, rafforzano simultaneamente i legami psicologici che costituiscono il fondamento della resilienza. Questo spiega perché Stramurales riesce laddove i tradizionali approcci allo sviluppo economico falliscono. Il festival non si limita a creare valore economico — sebbene oltre 150 murales di artisti internazionali attirino ormai migliaia di visitatori ogni anno. Ridefinisce fondamentalmente il rapporto dei residenti con il proprio ambiente, trasformando le narrative del declino in prove di vitalità. Ogni murale democraticamente selezionato diventa ciò che i ricercatori sulla resilienza chiamano un "ancora di speranza" — una prova tangibile che contraddice la disperazione. La teoria contemporanea della resilienza sottolinea che la forza risiede non soltanto nelle infrastrutture fisiche, ma nella coesione sociale. Una recente analisi del design urbano resiliente nei quartieri emarginati americani ha rilevato che il messaggio dei residenti — "Ci piacciono i nostri vicini, ci piace il carattere del luogo in cui viviamo" — rivelava che la resilienza riguarda fondamentalmente le persone e la comunità. Gli interventi progettuali hanno successo quando preservano e rafforzano questi legami sociali, anziché imporre visioni esterne. Stramurales incarna questo principio. I meccanismi di votazione democratica assicurano che l'arte rifletta i valori autentici della comunità, piuttosto che le preferenze degli artisti o dei curatori. Questo previene lo spostamento culturale che spesso accompagna la rigenerazione urbana, in cui i miglioramenti avvantaggiano i nuovi arrivati alienando al contempo i residenti preesistenti. Centrando l'agentività dei residenti, Stramurales costruisce quella che i ricercatori descrivono come "resilienza critica" — una capacità che affronta le disuguaglianze sottostanti anziché limitarsi ad adattarsi ad esse. Il Divario della Partecipazione e l'Accesso Universale Questi risultati risuonano profondamente con le preoccupazioni di lunga data riguardanti l'accessibilità alle arti. La Commissione Warwick del 2015 ha documentato che l'8 per cento più ricco e più istruito della popolazione britannica rappresentava il 44 per cento delle presenze ai concerti di musica dal vivo e il 28 per cento delle visite alle mostre di arte visiva. Questo divario nella partecipazione colpisce in modo particolare le comunità che trarrebbero il massimo beneficio dall'impegno artistico per la salute e il benessere. Ma Stramurales sfida questa narrativa. La street art come infrastruttura di salute pubblica non richiede biglietti d'ingresso, prenotazioni anticipate né capitale culturale per essere apprezzata. Esiste nei luoghi in cui le persone vivono, trasformando i tragitti quotidiani in incontri con la bellezza e il significato. Il processo di selezione democratica garantisce che l'accessibilità si estenda oltre la fruizione alla co-creazione — i residenti non si limitano a guardare l'arte, ma determinano ciò che appare sui propri muri. Ricerche recenti sulle arti partecipative e sulla coesione sociale sottolineano che gli interventi di successo condividono caratteristiche comuni: erogazione nelle comunità locali, approcci non stigmatizzanti, flessibilità, promozione del coinvolgimento sociale, coinvolgimento di mostre ed erogazione entro specifici archi temporali. Stramurales incorpora tutti questi elementi aggiungendo al contempo una genuine governance democratica. Questo è urgentemente rilevante. Le condizioni di salute mentale tra i giovani a livello mondiale sono in aumento, e i servizi tradizionali di salute mentale rimangono cronicamente sottofinanziati. Se non riusciamo a scalare gli interventi clinici per soddisfare la domanda, dobbiamo investire in approcci preventivi di salute pubblica che mirino ai determinanti sociali. Da Stornara al Mondo: Implicazioni per la Pratica Il modello Stramurales offre un modello replicabile che richiede un modesto investimento finanziario ma una sostanziale partecipazione comunitaria. Gli elementi essenziali includono: coinvolgimento volontario, processo decisionale democratico, uso strategico dei social media per il marketing e integrazione delle narrative locali con le pratiche artistiche globali. Diverse città hanno implementato varianti con risultati promettenti. La ricerca sugli interventi artistici negli spazi urbani in Europa e in Asia dimostra che i progetti d'arte partecipativa possono fungere da "social prescribing", migliorando la resilienza psicologica e potenziando il coinvolgimento pubblico. Gli approcci di "tactical urbanism" — interventi su piccola scala e a basso costo per migliorare gli spazi pubblici — incorporano sempre più l'arte come elemento centrale piuttosto che supplementare. Le implicazioni si estendono oltre le singole comunità. I quadri internazionali, tra cui il Patto Internazionale sui Diritti Economici, Sociali e Culturali, sanciscono i diritti alla salute e alla partecipazione culturale. Gli obblighi degli Stati di conservare, sviluppare e diffondere la cultura dovrebbero sostenere le iniziative culturali guidate dalla comunità che hanno un impatto dimostrabile sui risultati in termini di salute. Come sottolineano le analisi della governance pandemica, le future riforme della politica sanitaria devono affrontare non solo la preparazione biomedica, ma anche le vulnerabilità sottostanti nella resilienza comunitaria e nella coesione sociale. La street art che opera attraverso strutture partecipative rafforza direttamente queste dimensioni. Cosa gli Psicologi Possono Fare Abbiamo un ruolo da svolgere a molteplici livelli. In primo luogo, dobbiamo condurre ricerche che documentino gli impatti sulla salute mentale degli interventi artistici partecipativi. Sebbene esistano prove promettenti, studi metodologicamente rigorosi con campioni adeguati e follow-up a lungo termine rimangono scarsi. Abbiamo bisogno di disegni sperimentali, non solo di studi osservazionali, che esaminino i meccanismi attraverso i quali le trasformazioni ambientali influenzano i risultati psicologici. In secondo luogo, dovremmo sostenere politiche che riconoscano il coinvolgimento artistico come intervento sanitario. Ciò significa supportare il finanziamento della salute pubblica per le iniziative artistiche comunitarie, in particolare nelle aree economicamente depresse dove i tradizionali approcci allo sviluppo hanno fallito. Dovremmo collaborare con urbanisti, architetti e artisti per integrare le arti partecipative nella rigenerazione dei quartieri fin dall'inizio, non come ripensamenti successivi. In terzo luogo, dobbiamo garantire che gli interventi incarnino una partecipazione genuina piuttosto che una consultazione di facciata. Il modello Stramurales ha successo perché i residenti detengono un potere reale. Senza questo, gli interventi artistici rischiano di replicare le strutture di potere esistenti e di accelerare potenzialmente la gentrificazione che allontana le comunità che si propongono di servire. In quarto luogo, dovremmo adottare metodi di ricerca basati sulle arti che mettano al centro le voci della comunità. Approcci collaborativi come il teatro partecipativo, il photovoice e la poetica collaborativa permettono alle comunità di articolare le proprie esperienze e aspirazioni in modi che le tradizionali valutazioni psicologiche non riescono a cogliere. Questi metodi riconoscono che le comunità possiedono una competenza propria riguardo ai propri bisogni e alle potenziali soluzioni. Infine, dobbiamo collocare gli interventi artistici all'interno di quadri più ampi che affrontino la giustizia sociale. L'arte non dovrebbe funzionare come un "cerotto" che maschera le disuguaglianze sottostanti. Dovremmo invece sfruttare il potenziale dirompente delle arti per promuovere quella che i ricercatori definiscono "resilienza critica" — una capacità che sfida le ingiustizie sistemiche anziché limitarsi ad aiutare le persone ad adattarsi ad esse. Ciò significa affrontare non solo i sintomi (il disagio mentale) ma le cause (la violenza strutturale, l'abbandono economico, i fallimenti politici). Ripensare le Infrastrutture Sanitarie Pubbliche Il caso Stramurales impone una riconsiderazione fondamentale di cosa costituisca un'infrastruttura sanitaria. Immaginiamo tipicamente cliniche, ospedali, farmacie — istituzioni biomediche che erogano trattamenti per condizioni diagnosticate. Ma cosa succederebbe se l'intervento di salute mentale più efficace per una comunità in declino non fosse una nuova struttura psichiatrica, bensì processi democratici che consentano ai residenti di trasformare il proprio ambiente visivo? I muri ricoperti di arte selezionata democraticamente, creata attraverso una genuina partecipazione comunitaria, migliorano in modo dimostrabile la salute mentale della comunità operando al contempo i diritti culturali sanciti dal diritto internazionale. Il modesto investimento finanziario richiesto impallidisce di fronte ai costi dei servizi clinici che trattano il disagio prevenibile. Per le comunità che vivono il declino in cui i tradizionali approcci allo sviluppo economico hanno fallito, la street art partecipativa può offrire l'intervento di salute mentale più conveniente, accessibile e sostenibile disponibile. Non si tratta di romanticizzare l'arte o di sminuire le gravi malattie mentali che richiedono cure cliniche. Si tratta di riconoscere che la salute mentale della popolazione richiede di affrontare i determinanti sociali — e che le arti partecipative che prendono di mira gli ambienti costruiti, il capitale sociale e l'agentività collettiva affrontano direttamente questi determinanti. La domanda che la psicologia deve porsi non è se l'arte possa funzionare come intervento sanitario — Stramurales e le prove crescenti dimostrano che può farlo. Piuttosto, la domanda è se possediamo l'immaginazione per ripensare le infrastrutture sanitarie, riconoscendo che una promozione efficace della salute mentale può richiedere tanto il processo decisionale democratico e la partecipazione comunitaria quanto la competenza clinica. Mentre guardavamo i residenti di Stornara votare sui murales in quel pomeriggio di giugno, assistevamo a persone che esercitavano una capacità umana fondamentale troppo spesso negata nel nostro campo: il potere di plasmare il proprio ambiente e, attraverso quella creazione, di guarire. Forse questa è la lezione più vitale che Stramurales offre alla psicologia — che a volte l'intervento più terapeutico non è somministrato da professionisti, ma creato da comunità che reclamano la propria agentività… un muro selezionato democraticamente alla volta. Dr Luciano Magaldi Sardella holds a PhD in Cognitive Leadership at Aspire Institute, Harvard Business School. Professor Matteo Mantuano is Professor of Social Sciences and Psychoeducational Health, Unitré University of Milan, Italy. Photo: 'Kid trapped in a box' mural by Leticia Mandragora References: All-Party Parliamentary Group on Arts, Health and Wellbeing (2017). Creative Health: The Arts for Health and Wellbeing (2nd ed.). Belfiore, E. & Bennett, O. (2024). The social impact of the arts: An intellectual history. London: Palgrave Macmillan. Bone, J.K., Bu, F., Fluharty, M.E., Paul, E., Sonke, J.K. & Fancourt, D. (2024). Who engages in the arts in the United States? A comparison of several types of engagement using data from The General Social Survey. PLOS ONE, 19(1), e0296743. doi:10.1371/journal.pone.0296743 Chatterjee, H.J. & Noble, G. (2024). Museums, health and well-being: A preliminary report for Phase I. UCL Museums & Public Health Research Group. Cohen, G.D., Perlstein, S., Chapline, J., Kelly, J., Firth, K.M. & Simmens, S. (2006). The impact of professionally conducted cultural programs on the physical health, mental health, and social functioning of older adults. The Gerontologist, 46(6), 726–734. Daykin, N., Mansfield, L., Meads, C., Julier, G., Tomlinson, A., Payne, A., Grigsby Duffy, L., Lane, J., D'Innocenzo, G., Burnett, A., Kay, T., Dolan, P., Testoni, S. & Victor, C. (2024). What works for wellbeing? A systematic review of wellbeing outcomes for music and singing in adults. Perspectives in Public Health, 138(1), 39–46. doi:10.1177/1757913917740391 Fancourt, D. & Finn, S. (2019). What is the evidence on the role of the arts in improving health and well-being? A scoping review. World Health Organization, Health Evidence Network Synthesis Report 67. Flores González, L.M. & Rodríguez Sánchez, I. (2024). The transformative power of art in marginalized communities: Case studies from Latin America. International Journal of Community Well-Being, 7(2), 145–167. Galtung, J. (1969). Violence, peace, and peace research. Journal of Peace Research, 6(3), 167–191. Hart, A., Gagnon, E., Eryigit-Madzwamuse, S., Cameron, J., Aranda, K., Rathbone, A. & Heaver, B. (2016). Uniting resilience research and practice with an inequalities approach. Sage Open, 6(4), 1–13. Johnson, H., Carson-Apstein, E., Banderob, S. & Macualay-Rettino, X. (2017). 'You kind of have to listen to me': Researching discrimination through poetry. Forum Qualitative Sozialforschung/Forum Qualitative Social Research, 18(2). doi:10.17169/fqs-18.3.2864 Kaplan, S. (1995). The restorative benefits of nature: Toward an integrative framework. Journal of Environmental Psychology, 15(3), 169–182. Kim, J. (2017). Effects of community-based group music therapy for children exposed to ongoing child maltreatment and poverty in South Korea: A block randomized controlled trial. Arts Psychotherapy, 54, 69–77. doi:10.1016/j.aip.2017.01.001 Li, Y., Zhang, H. & Chen, T. (2024). Environmental perception, cultural identity and community resilience: Chain mediating effects of place attachment in rural China. Journal of Rural Studies, 98, 103– 115. Marmot, M., Atkinson, T., Bell, J., Black, C., Broadfoot, P., Cumberlege, J., Diamond, I., Gilmore, I., Ham, C., Meacher, M. & Mulgan, G. (2010). Fair society, healthy lives: The Marmot Review. Strategic Review of Health Inequalities in England Post-2010. Mulligan, M., Scanlon, C. & Welch, N. (2008). Renegotiating community life: Arts, agency, inclusion and wellbeing. Gateways: International Journal of Community Research and Engagement, 1, 99–115. doi:10.5130/ijcre.v1i0.591 Neelands, J., Belfiore, E., Firth, C., Hart, N., Perrin, L., Brock, S., Holdaway, D. & Woddis, J. (2015). Enriching Britain: Culture, creativity and growth. The 2015 Report by the Warwick Commission for the Future of Cultural Value. Packer, J. & Ballantyne, R. (2024). The role of museums and art galleries in promoting wellbeing: Insights from the United Kingdom and Australia. International Journal of Heritage Studies, 30(3), 234–251. Papies, E.K., Best, M., Gelibter, E. & Stroebe, W. (2024). The role of mental simulation in desire and motivation: A systematic review. Motivation Science, 10(1), 1–18. Pykett, A.A., Osborne, T., Resch, B., Nielek, R., Krukar, J. & Malleson, N. (2024). From smart to sustainable cities: The role of environmental psychology in urban transformation. Cities, 144, 104644. Roe, J. & Aspinall, P. (2024). The restorative benefits of walking in urban and rural settings in adults with good and poor mental health. Health & Place, 71, 102654. Stuckey, H.L. & Nobel, J. (2010). The connection between art, healing, and public health: A review of current literature. American Journal of Public Health, 100(2), 254–263. Theorell, T. (2024). Psychological health effects of musical experiences: Theories, studies and reflections in music health science. Stockholm: Springer Nature. Ulrich, R.S., Simons, R.F., Losito, B.D., Fiorito, E., Miles, M.A. & Zelson, M. (1991). Stress recovery during exposure to natural and urban environments. Journal of Environmental Psychology, 11(3), 201–230. Van den Berg, A.E., Wesselius, J.E., Maas, J. & Tanja-Dijkstra, K. (2024). Green space as a buffer between stressful life events and health: A longitudinal analysis. Social Science & Medicine, 310, 115270. WHO (2019). WHO housing and health guidelines. Geneva: World Health Organization. Zarobe, L. & Bungay, H. (2024). The role of arts activities in developing resilience and mental wellbeing in children and young people: A rapid review of the literature. Perspectives in Public Health, 137(6), 337–347. doi:10.1177/1757913917712283.
The Psychologist – The British Psychological Society – When Walls Become Wellness SOURCE: https://www.linkedin.com/pulse/psychologist-british-psychological-society-when-walls-sardella-ph-d--pu8sf/ Dr Luciano Magaldi Sardella and Professor Matteo Mantuano on how ‘Stramurales Participatory Street Art’ transforms urban mental health. Link: https://www.bps.org.uk/psychologist/when-walls-become-wellness The Psychologist, The British Psychological Society by esteemed Dr. Joe Sutton, Head of Science Communication at BPS Contenuto dell’articolo On a sweltering afternoon in June 2018, we stood in the central square of Stornara, a small agricultural town in Puglia, Southern Italy, watching something extraordinary unfold. Local artist Lino Lombardi was facilitating a heated discussion among residents about which mural designs should adorn their town's crumbling walls. What struck us wasn't the art itself, but the transformation we witnessed in the eyes of people who, just months before, had described their hometown as a place to escape. These were individuals reclaiming their narrative, voting on their future, literally painting over decades of decline. We are environmental and community psychologists who have spent over a decade studying how built environments shape mental health outcomes. Dr Luciano Magaldi Sardella's research focuses on participatory arts interventions in declining rural communities, while Professor Matteo Mantuano specialises in the psychological mechanisms of community empowerment and collective agency. When we first learned about the Stramurales festival in early 2018, we recognised it as a rare opportunity to observe participatory urban art as a potential tool for addressing the mental health crisis plaguing Southern Italy's depopulating towns. Over the past seven years, we have conducted extensive fieldwork in Stornara – interviewing residents, documenting the festival's evolution, and analysing its psychological and social impacts. What we found in Stornara was something far more significant than an innovative community-led arts initiative. It was environmental psychology in action – reshaping how we understand the relationship between built environments, participatory arts, and mental health. The Crisis Hiding in Plain Sight Recent research reveals an alarming convergence of environmental and mental health crises that remains curiously underexamined in psychological discourse. Mental health research receives a mere 2.3 per cent of overall National Institute of Health funding. We cannot know how much of that concerns our environments – both natural and built – which fundamentally shape our psychological wellbeing. The newly proposed field of 'EnvironMental Health' emphasises that deteriorating built environments correlate significantly with elevated stress, social isolation, and worsening mental health outcomes. Southern Italy's rural communities embody this crisis. Between 2002 and 2017, South Italy region lost approximately two million residents to migration, predominantly young adults aged 15-34. This exodus created what Johan Galtung described as 'structural violence' – systematic arrangements preventing communities from realising their potential. The mental health toll manifests not just in individual diagnoses, but in collective despair, eroded social capital, and communities watching their futures literally emigrate. Stornara exemplified this trajectory. By 2017, this municipality of 6,000 residents faced the familiar spiral: economic contraction precipitating youth emigration, accelerating infrastructure deterioration, driving further decline. Walls crumbled. Businesses shuttered. Hope evaporated. Then something changed. The Stramurales Revolution: Democracy through Design What emerged in Stornara transcends conventional cultural tourism. The Stramurales International Street Art Festivalworks through three foundational democratic mechanisms that distinguish it from superficial beautification projects. Organised through Stornara Life APS – an open-membership association founded by Maestro Lino Lombardi – the festival prevents elite capture through voluntary property owner participation ensuring no coercion; democratic content selection through annual community voting on festival themes and mural proposals; and transparent, inclusive governance that gives all residents a voice in the festival's direction. This participatory architecture facilitates what the World Health Organization describes as 'community empowerment' – processes enabling communities to increase control over determinants affecting their health. Recent field studies in Vienna demonstrate that urban art interventions reduce stress and anxiety while improving mood states, but Stramuralesgoes further by embedding art creation within democratic decision-making structures. When residents voluntarily offer walls and vote on content, they perform acts of material and psychological investment. This restoration of collective agency – the belief that residents can shape their hometown's future rather than merely witnessing decline – directly addresses the structural violence that erodes mental health. Between 2020 and 2025, Stornara experienced a huge increase in tourism revenue despite pandemic disruption. New businesses opened. A Stornara-born emigrant who returned reluctantly in 2017 to provide parental care, now works as a tour guide and describes Stornara as 'the coolest town in Italy'. These aren't just economic indicators. They're mental health outcomes. The Science behind the Transformation Contemporary research across multiple disciplines validates what Stornara residents experience viscerally. A 2024 systematic review examining 79 peer-reviewed articles identified how arts places – from permanent museums to temporary public installations – stimulate community engagement, enhance cultural identity, and foster social cohesion. Community-driven mural projects specifically strengthen local identity and pride, creating new routines for individuals to interact and build relationships. Recent experimental research in Berlin found that sidewalk-level art exhibitions significantly altered visitors' connection to and satisfaction with their neighbourhoods, improving overall wellbeing. This aligns with emerging theories on art viewing's impact on mental health, which identifies five key mechanisms: affective processes regulating emotions and stress; cognitive processes providing sensory stimulation and learning; social processes creating shared experiences; self-transformation through reflection; and resilience building for coping with challenges. Environmental psychology research demonstrates that built environments operate as therapeutic interventions. Studies on mental health inpatient facilities reveal that design elements affecting privacy, control, daylight access, and particularly the inclusion of artwork significantly impact patient outcomes. If hospital walls matter therapeutically, how much more do the walls we encounter daily in our communities? The Stramurales model harnesses these mechanisms through the recent concept of 'visual health activism'. Several murals explicitly engage health and human rights themes: Alaniz Niz's 'Refuge for All Migrants' represents exploited African agricultural workers; Sabotaje al Montaje's 'Turning Our Backs on Migration' challenges exclusionary policies; Devil Art Design's 'African Child at Sunset' portrays migrant youth seeking dignified futures. These works address social determinants of health through human rights advocacy. Migration policies denying basic rights create health vulnerabilities – including restricted healthcare access, hazardous working conditions, and psychological trauma from discrimination. The murals perform dual public health functions, in addressing residents' mental health while advocating for populations whose health rights face systematic violation. Place Attachment and Community Resilience The relationship between environmental perception, cultural identity, and community resilience has received substantial scholarly attention in 2024-2025. Research in rural China demonstrates that environmental perception of public spaces influences community resilience through chain mediating effects of cultural identity and place attachment. When communities transform their physical environments through participatory processes, they simultaneously strengthen the psychological bonds that underpin resilience. This explains why Stramurales succeeds where traditional economic development approaches falter. The festival doesn't just create economic value – though over 150 murals by international artists now attract thousands of visitors annually. It fundamentally reshapes residents' relationship with their environment, transforming narratives of decline into evidence of vitality. Each democratically selected mural becomes what resilience researchers call an 'anchor of hope' – tangible proof contradicting despair. Contemporary resilience theory emphasises that strength resides not merely in physical infrastructure but in social cohesion. A recent analysis of resilient urban design in marginalised American neighbourhoods found that residents' message – 'We like our neighbours, we like the character of where we live' – revealed that resilience is fundamentally about people and community. Design interventions succeed when they preserve and strengthen these social bonds, rather than imposing external visions. Stramurales embodies this principle. The democratic voting mechanisms ensure art reflects genuine community values rather than artist or curator preferences. This prevents the cultural displacement often accompanying urban regeneration, where improvements benefit newcomers while alienating existing residents. By centering resident agency, Stramuralesbuilds what researchers describe as 'critical resilience' – capacity addressing underlying inequalities rather than merely adapting to them. The Participation Gap and Universal Access These findings resonate profoundly with longstanding concerns about arts accessibility. The 2015 Warwick Commission documented that the wealthiest, most educated 8 per cent of the UK population accounted for 44 per cent of live music attendance and 28 per cent of visual art visits. This participation gap particularly affects communities that would benefit most from arts engagement for health and wellbeing. But Stramurales challenges this narrative. Street art as public health infrastructure requires no admission fees, no advance booking, no cultural capital to appreciate. It exists where people live, transforming daily commutes into encounters with beauty and meaning. The democratic selection process ensures accessibility extends beyond consumption to co-creation – residents don't just view art, they determine what appears on their walls. Recent research on participatory arts and social cohesion emphasises that successful interventions share common features: delivery in local communities, non-stigmatising approaches, flexibility, promoting social engagement, involvement of exhibitions, and delivery within specific timeframes. Stramurales incorporates all these elements while adding genuine democratic governance. This matters urgently. Mental health conditions among young people globally are rising, and traditional mental health services remain chronically underfunded. If we cannot scale clinical interventions to meet demand, we must invest in preventive public health approaches targeting social determinants. From Stornara to the World: Implications for Practice The Stramurales model offers a replicable template requiring modest financial investment but substantial community participation. Essential elements include voluntary engagement, democratic decision-making, strategic social media use for marketing, and integration of local narratives with global artistic practices. Several cities have implemented variations with promising results. Research on artistic interventions in urban spaces across Europe and Asia demonstrates that participatory art projects can serve as 'social prescribing', improving psychological resilience and enhancing public engagement. Tactical urbanism approaches – small-scale, low-cost interventions improving public spaces – increasingly incorporate art as core rather than supplementary elements. The implications extend beyond individual communities. International frameworks including the International Covenant on Economic, Social and Cultural Rights enshrine rights to health and cultural participation. State obligations to conserve, develop and diffuse culture should support community-driven cultural initiatives demonstrably impacting health outcomes. As pandemic governance analyses emphasise, future health policy reforms must address not only biomedical preparedness but underlying vulnerabilities in community resilience and social cohesion. Street art operating through participatory structures directly strengthens these dimensions. What Psychologists Can Do We have roles to play at multiple levels. First, we must conduct research documenting the mental health impacts of participatory arts interventions. While promising evidence exists, methodologically rigorous studies with adequate sample sizes and long-term follow-up remain scarce. We need experimental designs, not just observational studies, examining mechanisms through which environmental transformations affect psychological outcomes. Second, we should advocate for policy recognising arts engagement as health intervention. This means supporting public health funding for community arts initiatives, particularly in economically deprived areas where traditional development approaches have failed. We should work with urban planners, architects, and artists to integrate participatory arts into neighbourhood regeneration from inception, not as afterthoughts. Third, we must ensure interventions embody genuine participation rather than tokenistic consultation. The Stramuralesmodel succeeds because residents hold real power. Without this, arts interventions risk replicating existing power structures and potentially accelerating gentrification that displaces the communities they ostensibly serve. Fourth, we should employ arts-based research methods that centre community voices. Collaborative approaches like participatory theatre, photovoice, and collaborative poetics enable communities to articulate their experiences and aspirations in ways traditional psychological assessments cannot capture. These methods acknowledge that communities possess expertise about their own needs and potential solutions. Finally, we must situate arts interventions within broader frameworks addressing social justice. Art should not function as a 'sticking plaster' masking underlying inequalities. Instead, we should harness arts' disruptive potential to promote what researchers term 'critical resilience' – capacity challenging systemic injustices rather than merely helping people adapt to them. This means addressing not just symptoms (mental distress) but causes (structural violence, economic abandonment, policy failures). Reimagining Health Infrastructure The Stramurales case compels fundamental reconsideration of what constitutes health infrastructure. We typically envision clinics, hospitals, pharmacies – biomedical institutions delivering treatments for diagnosed conditions. But what if the most effective mental health intervention for a declining community isn't a new psychiatric facility, but democratic processes enabling residents to transform their visual environment? Walls covered with democratically selected art, created through genuine community participation, demonstrably improve community mental health while operationalising cultural rights described in international law. The modest financial investment required pales beside costs of clinical services treating preventable distress. For communities experiencing decline where traditional economic development has failed, participatory street art may offer the most cost-effective, accessible, and sustainable mental health intervention available. This isn't about romanticising art or dismissing serious mental illness requiring clinical care. It's about acknowledging that population mental health requires addressing social determinants – and that participatory arts targeting built environments, social capital, and collective agency directly address these determinants. The question facing psychology isn't whether art can function as health intervention – Stramurales and growing evidence demonstrate it can. Rather, the question is whether we possess imagination to rethink health infrastructure, recognising that effective mental health promotion may require democratic decision-making and community participation as much as clinical expertise. As we watched Stornara residents voting on murals that June afternoon, we witnessed people exercising a fundamental human capacity too often denied in our field: the power to shape their own environments and, through that shaping, to heal. Perhaps that's the most vital lesson Stramurales offers psychology – that sometimes the most therapeutic intervention isn't administered by professionals, but created by communities reclaiming their agency… one democratically selected wall at a time. Dr Luciano Magaldi Sardella holds a PhD in Cognitive Leadership at Aspire Institute, Harvard Business School. Professor Matteo Mantuano is Professor of Social Sciences and Psychoeducational Health, Unitré University of Milan, Italy. Photo: 'Kid trapped in a box' mural by Leticia Mandragora References: All-Party Parliamentary Group on Arts, Health and Wellbeing (2017). Creative Health: The Arts for Health and Wellbeing (2nd ed.). Belfiore, E. & Bennett, O. (2024). The social impact of the arts: An intellectual history. London: Palgrave Macmillan. Bone, J.K., Bu, F., Fluharty, M.E., Paul, E., Sonke, J.K. & Fancourt, D. (2024). Who engages in the arts in the United States? A comparison of several types of engagement using data from The General Social Survey. PLOS ONE, 19(1), e0296743. doi:10.1371/journal.pone.0296743 Chatterjee, H.J. & Noble, G. (2024). Museums, health and well-being: A preliminary report for Phase I. UCL Museums & Public Health Research Group. Cohen, G.D., Perlstein, S., Chapline, J., Kelly, J., Firth, K.M. & Simmens, S. (2006). The impact of professionally conducted cultural programs on the physical health, mental health, and social functioning of older adults. The Gerontologist, 46(6), 726–734. Daykin, N., Mansfield, L., Meads, C., Julier, G., Tomlinson, A., Payne, A., Grigsby Duffy, L., Lane, J., D'Innocenzo, G., Burnett, A., Kay, T., Dolan, P., Testoni, S. & Victor, C. (2024). What works for wellbeing? A systematic review of wellbeing outcomes for music and singing in adults. Perspectives in Public Health, 138(1), 39–46. doi:10.1177/1757913917740391 Fancourt, D. & Finn, S. (2019). What is the evidence on the role of the arts in improving health and well-being? A scoping review. World Health Organization, Health Evidence Network Synthesis Report 67. Flores González, L.M. & Rodríguez Sánchez, I. (2024). The transformative power of art in marginalized communities: Case studies from Latin America. International Journal of Community Well-Being, 7(2), 145–167. Galtung, J. (1969). Violence, peace, and peace research. Journal of Peace Research, 6(3), 167–191. Hart, A., Gagnon, E., Eryigit-Madzwamuse, S., Cameron, J., Aranda, K., Rathbone, A. & Heaver, B. (2016). Uniting resilience research and practice with an inequalities approach. Sage Open, 6(4), 1–13. Johnson, H., Carson-Apstein, E., Banderob, S. & Macualay-Rettino, X. (2017). 'You kind of have to listen to me': Researching discrimination through poetry. Forum Qualitative Sozialforschung/Forum Qualitative Social Research, 18(2). doi:10.17169/fqs-18.3.2864 Kaplan, S. (1995). The restorative benefits of nature: Toward an integrative framework. Journal of Environmental Psychology, 15(3), 169–182. Kim, J. (2017). Effects of community-based group music therapy for children exposed to ongoing child maltreatment and poverty in South Korea: A block randomized controlled trial. Arts Psychotherapy, 54, 69–77. doi:10.1016/j.aip.2017.01.001 Li, Y., Zhang, H. & Chen, T. (2024). Environmental perception, cultural identity and community resilience: Chain mediating effects of place attachment in rural China. Journal of Rural Studies, 98, 103– 115. Marmot, M., Atkinson, T., Bell, J., Black, C., Broadfoot, P., Cumberlege, J., Diamond, I., Gilmore, I., Ham, C., Meacher, M. & Mulgan, G. (2010). Fair society, healthy lives: The Marmot Review. Strategic Review of Health Inequalities in England Post-2010. Mulligan, M., Scanlon, C. & Welch, N. (2008). Renegotiating community life: Arts, agency, inclusion and wellbeing. Gateways: International Journal of Community Research and Engagement, 1, 99–115. doi:10.5130/ijcre.v1i0.591 Neelands, J., Belfiore, E., Firth, C., Hart, N., Perrin, L., Brock, S., Holdaway, D. & Woddis, J. (2015). Enriching Britain: Culture, creativity and growth. The 2015 Report by the Warwick Commission for the Future of Cultural Value. Packer, J. & Ballantyne, R. (2024). The role of museums and art galleries in promoting wellbeing: Insights from the United Kingdom and Australia. International Journal of Heritage Studies, 30(3), 234–251. Papies, E.K., Best, M., Gelibter, E. & Stroebe, W. (2024). The role of mental simulation in desire and motivation: A systematic review. Motivation Science, 10(1), 1–18. Pykett, A.A., Osborne, T., Resch, B., Nielek, R., Krukar, J. & Malleson, N. (2024). From smart to sustainable cities: The role of environmental psychology in urban transformation. Cities, 144, 104644. Roe, J. & Aspinall, P. (2024). The restorative benefits of walking in urban and rural settings in adults with good and poor mental health. Health & Place, 71, 102654. Stuckey, H.L. & Nobel, J. (2010). The connection between art, healing, and public health: A review of current literature. American Journal of Public Health, 100(2), 254–263. Theorell, T. (2024). Psychological health effects of musical experiences: Theories, studies and reflections in music health science. Stockholm: Springer Nature. Ulrich, R.S., Simons, R.F., Losito, B.D., Fiorito, E., Miles, M.A. & Zelson, M. (1991). Stress recovery during exposure to natural and urban environments. Journal of Environmental Psychology, 11(3), 201–230. Van den Berg, A.E., Wesselius, J.E., Maas, J. & Tanja-Dijkstra, K. (2024). Green space as a buffer between stressful life events and health: A longitudinal analysis. Social Science & Medicine, 310, 115270. WHO (2019). WHO housing and health guidelines. Geneva: World Health Organization. Zarobe, L. & Bungay, H. (2024). The role of arts activities in developing resilience and mental wellbeing in children and young people: A rapid review of the literature. Perspectives in Public Health, 137(6), 337–347. doi:10.1177/1757913917712283.
"RadioText-RadioSoftware (1983–1989)": The First (Forgotten) Radio Programme of Computer Science Dissemination in Italy SOURCE: https://www.linkedin.com/pulse/radiotext-radiosoftware-19831989-first-forgotten-sardella-ph-d--eqief/ Radiosoftware represents Italy's absolute pioneer in broadcasting digital literacy education over the airwaves in the Belpaese. Abstract This paper reconstructs the history of Radiosoftware, the first Italian radio programme which anticipated by over a decade the dissemination of microtelematics, computing, and digital technology, as well as modern methods of digital software distribution. Established in 1983 at Radio Popolare and subsequently developed as a national initiative on Rai Radio 3 from 1984 to 1989, Radiosoftware represents the first Italian radio programme to broadcast educational content and transmit executable software for home computers over the airwaves. Through analysis of its technical evolution, educational content, and cultural impact, this article demonstrates how the initiative constituted a significant precedent in national computer literacy, the democratisation of access to software, and the development of amateur programming communities, establishing itself as the progenitor of a media ecosystem dedicated to technological dissemination that has extended into the contemporary era. Keywords: history of Italian computing, technological dissemination, digital broadcasting, computer literacy, Radio Popolare Introduction: The Dawn of Computing Dissemination in Italy In the landscape of Italian digital media history, a fundamental chapter remains little explored in academic literature: that of computing dissemination through radio broadcasting in the 1980s. In an era characterised by the absence of network connectivity and economic and geographical barriers to accessing computer technologies, radio configured itself as a democratic instrument for the diffusion of nascent digital culture. Radiosoftware emerges in this context as an absolutely pioneering initiative in Italy, anticipating not only analogous Italian experiences but also positioning itself amongst the first European experiments in software transmission over the airwaves. Its genesis at Radio Popolare in 1983 and subsequent evolution as a national programme on Rai Radio 3 bear witness to a trajectory of technical and pedagogical innovation that merits in-depth analysis. Contenuto dell’articolo The Original Phase: Radio Popolare (1983) The birth of Radiosoftware at Radio Popolare in 1983 constitutes the foundational moment of radio-based computing dissemination in Italy. In a period when personal computers still represented niche objects, the programme set out to systematically explore programming languages, hardware architectures, and practical applications of home computing, addressing a heterogeneous audience composed of students, teachers, hobbyists, and professionals. This first incarnation established the conceptual paradigms that would characterise the entire subsequent tradition: linguistic accessibility, pedagogical vocation, attention to the social and cultural dimensions of technology, and promotion of active listener participation. Contenuto dell’articolo The National Evolution: From Radiotext to Radiosoftware (1984–1989) The experience gained at Radio Popolare found systematic development in the national initiative coordinated by Rai Radio 3. The pilot phase, denominated Radiotext, commenced on 11 May 1984 as an experimental segment within the current affairs programme Un certo discorso, presented by Pasquale Santoli. Eight 30-minute episodes, broadcast on Fridays at 16:00 with Sunday repeats, tested the technical feasibility and public interest in the transmission of executable software through audio signals. Curated by Luigi Grimaldi and Giovanni Sighele of the Lega Informatica of Florence, in collaboration with Arci Media, the pilot phase demonstrated the viability of the concept. In autumn 1984, the format consolidated with the definitive denomination Radiosoftware, expanding to one-hour episodes and maintaining its placement within Un certo discorso. Contenuto dell’articolo The third season, inaugurated on 7 February 1986, introduced a thematic structuring articulated in three distinctive segments: "Hard & soft news" (updates and reviews), "Studiare con il computer" (educational applications), and "Radio + informatica" (experimental intersections between broadcasting and computing). This phase evidenced a growing pedagogical sophistication and greater attention to formal educational applications. In late 1986, the programme acquired editorial autonomy, transforming into an independent transmission with nocturnal weekend scheduling. 1987 marked a significant technical innovation with the introduction of the 4800 bit/s hardware interface developed by the RAI Research Centre in Turin, which enabled direct connection to the RS-232 serial port, overcoming the limitations of the audio-cassette method. The concluding phase, from February to June 1989, adopted a brief daily format (10 minutes, Monday to Friday at 19:45), concentrating on MS-DOS-compatible software. Despite the announcement of a cycle for 1990, no national transmission is documented beyond June 1989. Contenuto dell’articolo The Audio-Cassette Method (1984–1987) The initial methodology replicated the cassette loading mechanisms typical of 1980s home computers. Programmes were encoded as sequences of audio impulses—electronic noises incomprehensible to the human ear—which listeners recorded onto blank audiocassettes by connecting a tape recorder to the radio's audio output. The recorded cassette was subsequently played through the computer's cassette interface, which decoded the signals, loading the software into memory. This approach, based on modulation techniques similar to frequency-shift keying (FSK), guaranteed compatibility with heterogeneous platforms such as the ZX Spectrum 48K, Commodore 64, Olivetti M10, subsequently extended to the Apple II, MSX, BBC Micro, Olivetti M24 and M28. Each episode transmitted sequentially platform-specific versions for each system. Whilst accessible and revolutionary for mass distribution in pre-Internet Italy, this method presented significant limitations: low transmission speed, susceptibility to errors induced by radio interference or ambient noise, and the necessity for precise volume and timing adjustments. Contenuto dell’articolo The RAI-Radiosoftware Hardware Interface (1987) In 1987, the RAI Research Centre in Turin developed an advanced interface documented in CCIR reports as the RAI-Radiosoftware system. The principal innovation consisted of direct transmission at 4800 bits/s utilising biphase modulation organised in packets, enabling connection to the computer's RS-232 serial port without cassette intermediation. The interface was designed for operating system independence, with management software adaptable for MS-DOS, CP/M, and potential future extensions to Macintosh. For Olivetti M24 and M28 computers, a version with an internal card was available. The Research Centre additionally developed management software, test cassettes, and manuals, considering initial commercialisation at approximately 90,000 lire. This technical evolution represented a significant advancement in terms of speed, reliability, and usability, whilst maintaining the audio-cassette method in parallel to guarantee universal access. Contenuto dell’articolo Types of Software Transmitted The catalogue of software distributed through Radiosoftware reflected a broad range of applications: practical utilities (thematic databases on fashion, music, itineraries, and personalised diets), educational tools (didactic programmes for secondary schools, upper secondary schools, and conservatoires), recreational software (games such as the Olympic pentathlon for the Commodore 64), graphic demonstrations, and creative tools (bases for musical composition and digital comics). Particularly significant was the introduction, from the third season onwards, of educational software developed in collaboration with the Ministry of Public Education, designed specifically for scholastic use across various disciplines, not limited to computing. Contenuto dell’articolo Community Participation: The ORSA Section The Osservatorio Radiofonico del Software Autoprodotto (ORSA) [Radio Observatory of Self-Produced Software], reintroduced in the third season from February 1986, constituted a space dedicated to the transmission of programmes created by listeners. This feature transformed Radiosoftware into a bidirectional platform, anticipating collaborative logics that would characterise, decades later, open-source communities and participatory digital cultures. The "listeners' post" section within "Hard & soft news" additionally facilitated continuous dialogue with the public, integrating feedback, questions, and suggestions into the programming. Questionnaires distributed at the end of cycles and surveys conducted by specialist magazines such as Sperimentare con l'elettronica e il computer provided further mechanisms for evaluation and editorial orientation. Contenuto dell’articolo Institutional Collaborations and School Experiments In 1987, Radiosoftware collaborated with the ITIS Enrico Fermi in Rome to produce a series of transmissions dedicated to the development and application of educational software in scholastic contexts. The initiative involved experimental reception centres in 60 Italian schools, where students and teachers utilised the specialised interfaces developed by the RAI Research Centre to capture and load directly the transmitted software. These experiments positioned Radiosoftware as an operational instrument of pedagogical innovation, extending its impact beyond the hobbyist user base towards formal integration within the national education system. Contenuto dell’articolo Comparison with European Experiences Although Radiosoftware represents the first Italian national initiative, it was not the first European experiment in radio transmission of software. In the Netherlands, the programme Hobbyscoop on the public broadcaster NOS began transmitting computer programmes via radio around 1979–1980, subsequently developing the Basicode standard (from 1982). This standardised format utilised a restricted subset of BASIC commands and platform-specific translation routines, guaranteeing portability across heterogeneous architectures through FSK modulation at 1200 bps. Contenuto dell’articolo In the United Kingdom, The Chip Shop on BBC Radio 4, presented by Barry Norman and launched in 1984, included a "takeaway" service that transmitted Basicode programmes during nocturnal hours on VHF. Contenuto dell’articolo Technical and Cultural Differentiation Unlike approaches based on Basicode, which privileged portability at the interpreted language level, Radiosoftware transmitted platform-specific executable files, often in machine code, encoded as audio tones analogous to cassette loading signals. This choice reflected different priorities: maximising performance and the specific capabilities of each architecture rather than guaranteeing universal compatibility through a standardised language. The subsequent introduction of the 4800 bit/s interface with RS-232 connection represented a further differentiation, bypassing cassette recording entirely. These technical specificities bear witness to an autonomous development pathway, oriented towards the characteristics of the Italian computing market and ecosystem. Contenuto dell’articolo Transition towards Telesoftware Between 1988 and 1989, Radiosoftware was progressively accompanied and superseded by telesoftware transmitted through Televideo, RAI's teletext system. Technically defined by the RAI Research Centre in collaboration with Olivetti, the system became operational in 1989 following scholastic experiments coordinated with the Ministry of Public Education and Seleco in 1988. Telesoftware represented a natural evolution that shifted distribution from radio to television, offering advantages in terms of bandwidth capacity and already widespread reception infrastructure. This transition reflected broader trends in media convergence and the evolution of digital broadcasting technologies. Contenuto dell’articolo Obsolescence and the Rise of the Internet The emergence of the Internet in the 1990s rendered obsolete both radio-based and teletext-based methods of software distribution. Bidirectional digital networks offered incomparable speed, scalability, and interactivity, radically transforming the paradigms of software access and distribution. However, the conceptual legacy of Radiosoftware persists: the idea of mass distribution of executable digital content through broadcasting channels anticipated logics that re-emerge in modern over-the-air distributions of firmware and software updates for mobile devices and IoT. Contenuto dell’articolo The Ecosystem of Italian Radio-Based Computing Dissemination COMPLETE TIMELINE From the birth of computing dissemination on radio to the contemporary digital ecosystem 🟦 1983 — THE ORIGIN Radiosoftware – Radio Popolare (1983) The first Italian programme entirely dedicated to computing, programming languages, and personal computers. The absolute progenitor of the Italian tradition of radio-based technological dissemination. 🟦 THE 1980s — THE FIRST HEIRS 1984–1989 — Bit, Byte & Musica – Radio Popolare Technology, electronics, early networks, hacker culture. Continues the pioneering spirit of Radiosoftware, exploring the countercultural and communal dimensions of nascent computing. 1987–1990 — Decoder / Cyberpunk – Radio Popolare First systematic discussions of BBS, cryptography, alternative telematics, anticipating themes that would become central in the Internet era. 🟩 THE 1990s — THE INTERNET ERA 1993 — Golem – Radio3 Critical reflection on media and digital technologies, situating technological transformation within a broader cultural and philosophical framework. 1994 — Eta Beta – Radio1 Innovation, information society, digital transformation. Technological dissemination for a general audience in the phase of initial digital literacy. 1995 — Internetworkcity – Radio Deejay Presented by Claudio Cecchetto and Marco Camisani Calzolari, represents the first pop-commercial programme dedicated to the Internet, introducing email, websites, chat, and cyber culture to the mass public with accessible language and a massified educational approach. 1996–1999 — Mediamente (radio version) – RAI Dissemination on the Internet, networks, digital culture, with particular attention to the social and cognitive implications of emerging technologies. 1997–2000 — Cybernet / Tecnologie e Libertà – Radio Sherwood Free software, digital rights, civic networks. Continuation of the critical and communal tradition inaugurated by Radio Popolare, with focus on the political and libertarian dimensions of technology. This timeline evidences how Radiosoftware does not represent an isolated phenomenon, but rather the point of origin of a continuous tradition that has traversed over four decades. From the programming languages and over-the-air software transmission of the 1980s, through explorations of BBS and alternative telematics, to mass literacy on the Internet in the 1990s and critical reflections on free software and digital rights, a connecting thread emerges that testifies to the role of radio as a privileged space for the cultural mediation of emerging technologies. Contenuto dell’articolo Contemporary Recognition and Archival Preservation In recent years, Radiosoftware has acquired renewed attention as a pioneering initiative in the history of Italian computing. In 2024, contributions by scholars such as Andrea Fortuna have described the programme as a fascinating chapter in the diffusion of personal computing in Italy, underscoring its innovative approach to the distribution of executable software in the pre-Internet era. RAI has preserved selections from the initial phase of the programme through digital platforms such as RaiPlay Sound, where a dedicated playlist in the "Via Asiago 10" series includes several pilot episodes from 1984, originally broadcast on Rai Radio 3. Preservation efforts by enthusiasts have further contributed to maintaining accessible portions of the programme's legacy, with partial audio recordings and listener interviews available on dedicated websites. Radiosoftware constitutes a significant case study from multiple disciplinary perspectives. From the standpoint of media history, it represents an innovation in the utilisation of radio broadcasting, extending its functionalities beyond the transmission of audio content towards the distribution of executable code. In computing history, it testifies to strategies of democratisation of software access in contexts characterised by scarcity of resources and infrastructure. From a pedagogical standpoint, it anticipates models of distributed and community learning that re-emerge in modern online educational platforms. The participatory dimension embodied by the ORSA section prefigures collaborative dynamics that would characterise open-source cultures. Its position as progenitor of a continuous media ecosystem dedicated to technological dissemination—from Radio Popolare through national public broadcasters to the experiences of the 1990s—underscores the role of radio broadcasting as essential cultural infrastructure in the processes of national digital literacy. In an era when over-the-air distribution of software updates has become ordinary practice for billions of connected devices, Radiosoftware emerges not as an antiquarian curiosity, but as a conceptual antecedent that illuminates often-neglected technological genealogies. Its rediscovery and archival preservation constitute essential operations for a complete understanding of the roots of Italian digital culture.
It seems that literary magazine @themothmagazine has awarded its 1st prize to a short story that is 100% AI-generated, according to @Pangram: https://t.co/5kJJrTMIAw I read the story. I ain't no literary critic, but it's kinda lame. It's superficially poetic and atmospheric, but https://t.co/vr4vTCT14N #AIGenerated #Literature #ShortStory #Thetweetdoesnotmentionanyspecificcountries.Therefore #therearenocountrycodestoreturn.
Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “CGAS (Clinical Gender Affirmation Scale) and related gender ideological-belief measures were strongly associated with left-wing authoritarianism” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “CGAS (Clinical Gender Affirmation Scale) was not simply standing in for being politically left-wing” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Support for coercion, punishment, and violence appears to be tied less to liberalism generally than to an authoritarian disposition organized around left-wing ideological content” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Gender ideology may function as an ideological accelerant” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Gender ideology may supply authoritarian psychology with a structured map of perceived outgroups, threat sources, and oppressor classes” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Dissent becomes not a legitimate position but a failure of professional duty or an act of harm” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “The same psychological machinery operates on the extreme left”- Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Violence can come to seem permissible or necessary” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Three findings pull in the same direction. People who strongly endorse gender ideology positions score dramatically higher on left-wing authoritarianism than their political identity alone would predict. Furthermore, both LWA (Left-Wing Authoritarianism) and CGAS (Clinical Gender Affirmation Scale) predicted support for political violence” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Together, these findings support the paper's core claim: gender ideology may function as an ideological accelerant, telling left-wing authoritarian psychology who the enemy is, why the situation is urgent, and—in those already disposed toward force—that violence is legitimate” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “One mechanism by which clinical content may translate into violence permission deserves note. Trans-Genocide Belief—the perceived likelihood that a genocide of individuals that identify as transgender is currently underway in the United States—is predicted to more strongly relate to CGAS (Clinical Gender Affirmation Scale) and LWA (Left-Wing Authoritarianism) than to political identity and to be associated with elevated justification for political violence” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “This prediction is consistent with broader research showing that perceived threat, existential threat, and collective victimhood can increase support for hardline, punitive, or exclusionary action against outgroups, particularly when paired with authoritarian dispositions or strong moral conviction (Armaly & Enders, 2022; Carriere et al., 2022; Hirschberger et al., 2016; Kljajić et al., 2025; Schori-Eyal et al., 2014; Skitka, 2010)” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Related work on moralization and violent intergroup conflict further suggests that when a political conflict is framed as a moral emergency involving dangerous or demonized outgroups, violence can come to seem permissible or necessary (Mooijman et al., 2018; Saguy & Reifen-Tagar, 2022)” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “The practical stakes are straightforward. Research frameworks for understanding authoritarianism have historically focused overwhelmingly on the political right, while analogous left-wing pathways have received far less attention. Yet federal agencies and public safety officials are concerned not only with ideology in the abstract, but with radicalization pathways: the content that tells people who to fear, why the situation is urgent, and when force becomes acceptable” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology “This study suggests that the same psychological machinery operates on the extreme left, and that it may be running through institutional channels—clinical guidelines, professional standards, credentialed expertise—that current threat-detection frameworks are not well designed to recognize” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Violence connected to gender ideology remains largely undocumented in the academic literature. This study provides a first systematic empirical look at the psychological infrastructure that makes such violence conceivable” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Both LWA (Left-Wing Authoritarianism) and CGAS (Clinical Gender Affirmation Scale) were significantly positively correlated with justification for political violence across all six targets” - Where the Clinic Meets the Movement: Does Gender Ideology Arm Left-Wing Authoritarian Psychology? “Our main findings for youth starting treatment with blockers include: At baseline, about one-quarter of these youth had clinically concerning scores for depression and anxiety. About one-quarter reported having thought about suicide, and 8% reported having attempted suicide in the past. These numbers are on par with the population of middle school youth at large” - The Trans Youth Care - United States “Our main findings for youth starting treatment with GAH include: At baseline, about half of these youth had clinically concerning scores for depression and anxiety. About two-thirds reported having thought about suicide, and one-quarter reported having attempted. By two years after starting GAH, these youth showed increased scores for life satisfaction, appearance congruence (having the physical appearance of one's body match one's gender identity), positive emotions, and psychological well-being and decreased scores for depression and anxiety” - The Trans Youth Care - United States
AI will do to minds what the decline in manual labor did to bodies. The privileged few will keep exercising their minds with literature, art and science, just like they kept exercising their bodies despite escalators, elevators and desk work. The many will suffer something akin #AI #Inequality #FutureOfWork #None
A nation is more than a territory, a government or a passport. It is a shared story, and culture is the language in which that story is told. So how should a country tax the very culture that defines it? What makes Estonia; Estonia? It is not simply the borders on a map or the institutions of the Republic. It is the Estonian language, the songs people know, the literature they read, the traditions they preserve, the architecture they recognise, the stories they tell their children and the artists who continue to reinterpret all of it for a new generation. Estonia is not the only country with high VAT There is an important misconception in the current debate. Estonia’s 24% VAT is high, but having a high standard VAT rate does not mean that a country has to apply that same rate to culture. The European Union leaves member states considerable freedom to establish reduced VAT rates. Under the current framework, countries can apply reduced rates as low as 5% to eligible categories. #culture #Estonia #Tax #CulturalTax https://tunitemusic.com/post/24-vat-on-culture-how-estonia-compares-with-europe/
Seigneur Tolkien, si vous me lisez depuis le paradis, ne regardez pas ce qu’ils ont fait de votre chef-d'œuvre. https://t.co/3WvagwFLNt #Tolkien #Fantasy #Literature
Whit if readin Jane Austen wis also a kind o investigation? The reader notices the wee details, compares whit folk say wi how they behave, spots contradictions, an tries tae understand whit isnae said outright. Wha’s tellin the truth? Wha’s hidin somethin? Which wee details turn oot tae matter later? Readin a classic can feel a bit like detective work: watch closely, piece the clues thegither, an draw yer ain conclusions. #0026= #JaneAusten #Literature #Readin #Classics #Detective #Books #ReaderPsychology #Curiosity #CloseReadin #CriticalThinkin #ArthurWren #Scots
What if reading a classic began with a question, not an obligation? Instead of saying, “This is an important novel. Read it carefully,” imagine starting with a mystery: Why did this character stay silent? What is hidden in that letter? Who misunderstood whom — and why? What does money change here? What is never said directly? Suddenly, Jane Austen or Charles Dickens is no longer a monument to admire from a distance. It becomes a world to investigate. Maybe classic literature works better when curiosity comes before reverence. #ClassicLiterature #JaneAusten #CharlesDickens #Reading #LiteraryMystery #Books #Curiosity #ReaderPsychology #ReadingMotivation #CriticalThinking #ExploratoryReading #English #0010= #ArthurWren
What if Charles Dickens could also be read as an economist? In Hard Times, wages, employer power, education, debt, inequality and collective action are not abstract concepts — they shape the lives of the characters. Literature can reveal how economic systems feel from the inside, and how microeconomic forces influence everyday choices, opportunities and power. #CharlesDickens #HardTimes #Victorianliterature #Microeconomics #books #reading #ReaderPsychology #CriticalThinking #EconomicsAndLiterature #ReadingMotivation #English #0004= #ArthurWren
What if Charles Dickens could also be read as an economist? In Hard Times, wages, employer power, education, debt, inequality and collective action are not abstract concepts — they shape the lives of the characters. Literature can reveal how economic systems feel from the inside. #ReaderPsychology #CriticalThinking #EconomicsAndLiterature #CloseReading #English #CharlesDickens #HardTimes #Microeconomics #literatureandeconomics #Victorianliterature #0003= #ArthurWren
What if reading Jane Austen were also a form of investigation? Her novels are full of social clues, letters, decisions, silences, rooms and hidden paths. Reading classic literature can also mean observing, interpreting and discovering what is never said directly. #JaneAusten #classicliterature #literarymystery #reading #ReaderPsychology #CriticalThinking #CloseReading #LiteraryMystery #English #ArthurWren #0002=
