Crowdfunding and accounting history: the construction of the Gran Madre di Dio Church (Turin, 1814 - 1832)

This study emphasizes the history of accountancy, shedding light on its link with artistic and cultural patrimony, an issue that is scarcely addressed but is nearly always a matter underlying the greatest monuments of our civilization. As a case study, this study focuses on one of the significant architectural monuments of the City of Turin: the “Church of Gran Madre di Dio”; which was built to celebrate a historical and political event. Today it is a place of worship, a tourist attraction and a pilgrimage site. The current study corrects, from an accounting and historical perspective, the paucity of knowledge related to the Church of “Gran Madre di Dio”, and it also highlights the social impact its construction had upon the Turin area

Grass-FedMilk Perception: Profiling Italian Consumer

This paper aims at analyzing the consumers’ perception of grass-fed milk so as to understand if a production based on a sustainable business model could represent a response to new and emerging needs in consumption. The sample of the study was constituted by a total of 750 Italian members of the International Association Slow Food. A Principal Component Analysis (PCA) was used to summarize the quantitative variables, which, grouped in “dimensions”, were used as input for multivariate statistics (HCA, MCA) in order to define and explain consumer profiles. Our data confirm an in-progress change in milk consumption: Consumers were more oriented towards quality, local supply chains, traceability, and are characterized by an increasing propensity to a higher expense for grass-fed milk. Further research will enlarge the proposed panorama covering a sample of more general consumers. The study was a preliminary market analysis that could be used as the basis for a production, distribution, and consumption chain grass-fed-based model. Grass-fed milk is a product linking individual and societal needs for more sustainable production and entrepreneurship that creates a higher value product aligned with market needs

Fake Tourism e immagini. Un’ipotesi di racconto visuale (e ideale) dell’esperienza turistica

The everyday technological abundance and proliferation of media and visual objects have progressively modified our perception and signification processes, but also our existence. Our actions are now often a result of our ongoing relationship between our Being (and our intentions) and media devices through which we tell our stories as subjects-objects of an everyday epos that exists since it is co-constructed, lived and shared from – and into – media environments, resulting in an immediacy that makes a radical mediation, to equalize the ontological differences, possible. Today images are the main code of performative and representative expression of the Social Humanity. Images "exceed", according to Mitchell, by appearing as objects but still maintaining also some potential existential declinations. In the most common form of global human transit, which is tourism, the image becomes a recognizable "sign" of the destination and, because of its immediacy, an object of the research made by the visitor's gaze, according to Urry. The reification of the place makes it simpler and reproducible and the image of the destination is the only one that remains beyond the tourist trip itself. Over and above Benjamin's mechanical reproduction, within the reproducibility of the journey and place, the image becomes paradoxically an expressive limit and a return to the past. Tourists are "guilty" of being driven by a mimetic desire – from the days when the industrialist travelled to imitate the nobleman – and try hard to stand out from that mass of which they are part. Images produced by tourists confirm this flattening of the tourist experience. While tourists could extensively express their individuality through devices, they do nothing but reproduce known, lived and recognizable subjects, narrations and frames. This is the paradox of the image: the expression of the movement of travellers turns out to be their self-imposed cage as the image appears to be a social comfort-zone to escape an unconscious confusion between real and communicated, representation and mystification. This paper will analyse the phenomenon of the fake tourism spread for representing locations that have never been reached and trips that have been faked through media.The everyday technological abundance and proliferation of media and visual objects have progressively modified our perception and signification processes, but also our existence. Our actions are now often a result of our ongoing relationship between our Being (and our intentions) and media devices through which we tell our stories as subjects-objects of an everyday epos that exists since it is co-constructed, lived and shared from – and into – media environments, resulting in an immediacy that makes a radical mediation, to equalize the ontological differences, possible. Today images are the main code of performative and representative expression of the Social Humanity. Images “exceed”, according to Mitchell, by appearing as objects but still maintaining also some potential existential declinations. In the most common form of global human transit, which is tourism, the image becomes a recognizable “sign” of the destination and, because of its immediacy, an object of the research made by the visitor's gaze, according to Urry. The reification of the place makes it simpler and reproducible and the image of the destination is the only one that remains beyond the tourist trip itself. Over and above Benjamin’s mechanical reproduction, within the reproducibility of the journey and place, the image becomes paradoxically an expressive limit and a return to the past. Tourists are “guilty” of being driven by a mimetic desire – from the days when the industrialist travelled to imitate the nobleman – and try hard to stand out from that mass of which they are part. Images produced by tourists confirm this flattening of the tourist experience. While tourists could extensively express their individuality through devices, they do nothing but reproduce known, lived and recognizable subjects, narrations and frames. This is the paradox of the image: the expression of the movement of travellers turns out to be their self-imposed cage as the image appears to be a social comfort-zone to escape an unconscious confusion between real and communicated, representation and mystification. This paper will analyse the phenomenon of the fake tourism spread for representing locations that have never been reached and trips that have been faked through media

Fake tourism e immagini. Un'ipotesi di racconto visuale (e ideale) dell'esperienza turistica

The everyday technological abundance and proliferation of media and visual objects have progressively modified our perception and signification processes, but also our existence. Our actions are now often a result of our ongoing relationship between our Being (and our intentions) and media devices through which we tell our stories as subjects-objects of an everyday epos that exists since it is co-constructed, lived and shared from – and into – media environments, resulting in an immediacy that makes a radical mediation, to equalize the ontological differences, possible. Today images are the main code of performative and representative expression of the Social Humanity. Images "exceed", according to Mitchell, by appearing as objects but still maintaining also some potential existential declinations. In the most common form of global human transit, which is tourism, the image becomes a recognizable "sign" of the destination and, because of its immediacy, an object of the research made by the visitor's gaze, according to Urry. The reification of the place makes it simpler and reproducible and the image of the destination is the only one that remains beyond the tourist trip itself. Over and above Benjamin's mechanical reproduction, within the reproducibility of the journey and place, the image becomes paradoxically an expressive limit and a return to the past. Tourists are "guilty" of being driven by a mimetic desire – from the days when the industrialist travelled to imitate the nobleman – and try hard to stand out from that mass of which they are part. Images produced by tourists confirm this flattening of the tourist experience. While tourists could extensively express their individuality through devices, they do nothing but reproduce known, lived and recognizable subjects, narrations and frames. This is the paradox of the image: the expression of the movement of travellers turns out to be their self-imposed cage as the image appears to be a social comfort-zone to escape an unconscious confusion between real and communicated, representation and mystification. This paper will analyse the phenomenon of the fake tourism spread for representing locations that have never been reached and trips that have been faked through media.The everyday technological abundance and proliferation of media and visual objects have progressively modified our perception and signification processes, but also our existence. Our actions are now often a result of our ongoing relationship between our Being (and our intentions) and media devices through which we tell our stories as subjects-objects of an everyday epos that exists since it is co-constructed, lived and shared from – and into – media environments, resulting in an immediacy that makes a radical mediation, to equalize the ontological differences, possible. Today images are the main code of performative and representative expression of the Social Humanity. Images “exceed”, according to Mitchell, by appearing as objects but still maintaining also some potential existential declinations. In the most common form of global human transit, which is tourism, the image becomes a recognizable “sign” of the destination and, because of its immediacy, an object of the research made by the visitor's gaze, according to Urry. The reification of the place makes it simpler and reproducible and the image of the destination is the only one that remains beyond the tourist trip itself. Over and above Benjamin’s mechanical reproduction, within the reproducibility of the journey and place, the image becomes paradoxically an expressive limit and a return to the past. Tourists are “guilty” of being driven by a mimetic desire – from the days when the industrialist travelled to imitate the nobleman – and try hard to stand out from that mass of which they are part. Images produced by tourists confirm this flattening of the tourist experience. While tourists could extensively express their individuality through devices, they do nothing but reproduce known, lived and recognizable subjects, narrations and frames. This is the paradox of the image: the expression of the movement of travellers turns out to be their self-imposed cage as the image appears to be a social comfort-zone to escape an unconscious confusion between real and communicated, representation and mystification. This paper will analyse the phenomenon of the fake tourism spread for representing locations that have never been reached and trips that have been faked through media