ʿAlidi in marcia lungo la via per la Cina: Le prime comunità islamiche cinesi riflesse in una leggenda del medioevo persiano

The emergence of the first Islamic communities in China is still an elusive phenomenon. Primary sources are scanty, and mostly focus on Tang-Abbasid maritime trade. Thus, while the first days of Islam in south-eastern China are now quite well documented, much less is known about the arrival of Islam in the north-west. A twelfthcentury Persian source, Sharaf al-Zamān Ṭāhir Marwazī’s Ṭabāʾiʿ al-ḥayawān, reports a legend concerning the settlement of a group of ʿAlid Muslim merchants somewhere in Tang China. An analysis of this anecdote could shed some light on the matter, providing new data on the very first Islamic communities of north-western China

Il Management delle reti d'impresa. Dalla costituzione alla gestione operativa

Il libro analizza i contratti di rete da un punto di vista generale, ripercorrendo il concetto di rete, le fasi della sua evoluzione, e gli impatti sulla condotta tattica e strategica delle imprese. Usando lo schema concettuale elaborato nella prima parte, propone poi una serie di schede utili a veicolare in modo semplice, immediato, pratico -e per\uf2 radicato nei concetti teorici analizzati nella sezione precede- managiarial advise per gli imprenditori impegnati nella concreta costruzione di una rete d'impresa per mezzo del contatto relativo. In particolare, la metodologia \ue8 quella della "Q&A", dove alcune delle domande pi\uf9 frequenti fatte da imprenditori e "retisti" e ricevute dagli autori durante i propri studi o le esperienze di formazione o consulenza ricevono una risposta dettagliata e articolata secondo una struttura pre-definita e di semplice accesso

The Italian Draft Law on the \u2018Provisions Concerning the Safeguarding of the Intangible Cultural Heritage\u2019

Intangible cultural heritage in Italy is still in need of a unified approach, capable of providing reliable criteria for identifying its assets and for indicating timescales and means by which they should be safeguarded. In the continued absence of up-to-date, ad hoc state legislation (since the content of those laws which do implement international Conventions is too generic in nature to be sufficiently effective), the Regions have proceeded to act in a somewhat scattered manner, giving rise to an extremely fragmented and very disorderly regulatory framework. The draft law N. 4486, "Provisions Concerning the Safeguarding of the Intangible Cultural Heritage", presented on 12th May 2017 at the Chamber of Deputies of the Italian Republic - as the result of the work of an interdisciplinary and inter-university research team coordinated by Marco Giampieretti, who has drafted the final text with the collaboration of Simona Pinton - seeks to fill the serious void that exists in Italian legal system by aligning it to the principles of international and European law, by redirecting the relevant State and Regional legislation, and by satisfying the fundamental requirements of the national community

China, the Abode of Arts and Crafts: Emergence and Diffusion of a Persian Saying on China in Mongol Eurasia

Between 1250 and 1450 a saying about China spread across Eurasia, from Castile to the Indian subcontinent. It is the proverb known as the “eyes of the world”, according to which when it comes to arts and crafts, the Chinese see with two eyes, the Europeans with one, and other nations are blind. This metaphor was widely used by pre-modern Eurasian intellectuals to synthesize the high degree of sophistication and splendour reached by Chinese culture. It has been suggested that the adage originated either in the Byzantine world or in Mongol China, whence it spread to central Asia, the Indian subcontinent, and Europe. A study of Persian sources, however, seems to invalidate this hypothesis, suggesting a Persian origin. Such Eurasian diffusion of a Persian saying about China illustrates how easily literary images, tropes, and lore could spread across the Mongol empire and how Asian geographic and ethnographic discourses could contribute to the new representation of the world which emerged in the Mongol period. It also advocates for the inclusivity of Persian literary imagery, at times so influent as to trespass the borders both of the Persianate and of the Islamicate world

The Chinese Mirror : Writing East Asia in Europe and the Persianate world in the Mongol period (13th-14th century)

En conséquence de la formation de l’empire mongol, entre le XIIIe et le XIVe siècle l’espace eurasiatique atteint un degré sans précédent d’intégration. Sous l’égide des Mongols, les échanges entre les différentes régions de l’Eurasie s’intensifient et les voyages à longue distance se font de plus en plus fréquents. Dans ce contexte, les premiers voyageurs occidentaux gagnent l’Asie de l’Est. C’est le cas de Jean de Plan Carpin et de Guillaume de Rubrouck, qui atteignent la Mongolie, ou bien de Marco Polo et d’Odoric de Pordenone, qui gagnent la Chine. Leurs ouvrages témoignent de la rencontre de l’occident chrétien avec un monde vaste et complexe jusque-là presque inconnu. Dans les mêmes années, le monde persan est rattaché à l’empire mongol. Les intellectuels de culture persane se trouvent ainsi, eux aussi, en relation étroite avec le monde est-asiatique. Des ouvrages tels que l’Histoire du conquérant du monde de ʿAṭā Malik Juwaynī ou l’Histoire universelle de Rashīd al-Dīn attestent de leurs efforts pour intégrer l’Asie de l’Est et ses peuples dans la géographie mentale du monde persan. En faisant recours aux ouvrages de ces auteurs, ainsi qu’à d’autres textes de l’époque, il est possible de mener une étude comparative de la représentation de l’Asie de l’Est dans l’occident chrétien et dans le monde persan. Nous prendrons dès lors en considération la vision que ces savants et voyageurs ont donnée de la géographie physique et humaine de cet espace, ainsi que des religions, des langues et des modes de vie de ses habitants.Among the many consequences of the formation of the Mongol Empire in the 13th century, one of the most significant was the emergence of a truly integrated and interconnected Eurasia. Under the aegis of the Mongols, trade, cultural and religious exchanges between the different Eurasian civilisations intensify, and long-distance travel becomes more and more common. The first Western travellers thus reach East Asia. This is the case of John of Plano Carpini and William of Rubruck, who both travel to Mongolia, as well as of Marco Polo and Odoric of Pordenone, who spent years in China. Their travel accounts testify to the Latin west’s encounter with a wide, complex world, about which until then almost nothing was known. Yet, in the very same period, the Persianate world came to have even closer ties to East Asia. Literary works such as ʿAṭā Malik Juwaynī’s History of the World Conqueror and Rashīd al-Dīn’s Universal History testify to their efforts to integrate this space into the mental geography of Persianate intellectuals. Drawing on these sources, as well as to a wider corpus of Latin, French, Italian, Arabic and Persian works on East Asia of different genres, from travel literature to historiography and geography, a comparative study of the representation of this space in the Latin West and in the Persianate world in the Mongol period can be undertaken. The dissertation thus discusses the Western and Persianate representation of East Asia in fields as diverse as geography, religion, languages, and urban and civil life