Narratives from North and South Europe

Narratives from North and South Europe
Helsinki-Florence

Monday, 28 August 2017

San Frediano and the Worth Canon

Porta San Frediano, Firenze
San Frediano and the Worth Canon
Pierluca Birindelli

Last week many international newspapers and almost all the major Italian ones published the following “news”: San Frediano (Firenze) is the “coolest” neighbourhood of the world. Who said that? Lonely Planet: 10of the world’s coolest neighbourhoods to visit right now”. And who said that to the Lonely Planet? Georgette Jupe. Period.
Georgette Jupe keeps a blog with a Vespa as a logo: “Girl in Florence”.  In a certain sense, a Vespa must be in the Italian portrait, see the post “There Must be a Vespa” in my personal blog.  “Vespa” is indeed a very dear cultural object for the Italians. But discussing the differences between local and global meanings would take us too far. Here I would like to touch just one point about touristic guides: the “worth canon.”
The social discourse clearly pre- and per-forms an attitude towards the construction of the experience agenda. We can detect a travelling criterion moulded on the canon of “worthiness.” Roland Barthes described the Blu-Hachette guides (comparable to today’s Lonely Planet) as fetish objects of contemporary tourism. The tourist is led by the guide to places where it is “worth going.” The “worth” canon, according to Barthes, makes all trips, at least structurally, standardised.
Still following Roland Barthes’ Mythologies, “identification” is one of the key figures of the rhetoric of myth regarding other people and cultures. The identification process reveals the inability to imagine the Other; in the experience of confrontation otherness is thus reduced to sameness. In short: the foreigner projects his/her images (acquired through the media and the ongoing social discourse) on the other. The recognition dialectic is therefore blocked, crystallized around a number of stereotypes. Sometimes, when the Other cannot (because the vividness of the reality is enormously incoherent with the myth) or refuses to be reduced, a rhetorical figure comes to the aid in such an emergency: exoticism ‒ “The Other becomes a pure object, a spectacle, a clown” (Barthes, 1972 [1957]: 152). 


References
Barthes, R. (1972 [1957]) Mythologies. New York: Hill and Wang.

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