Nella categoria di scritture personali sono inclusi tutti i testi nei quali una persona lascia una testimonianza diretta su se stessa, la propria cerchia familiare o la propria comunit\u00e0 d\u2019appartenenza, o quanto meno esprime giudizi di valore sul mondo vicino o lontano. Ne fanno tra l\u2019altro parte, al di l\u00e0 di note eterogenee non riconducibili ad alcun genere definito, le autobiografie, i diari, i resoconti di viaggio, i libri contabili, i libri di famiglia e le cronache. Sebbene rientri in questo corpus, la corrispondenza epistolare non \u00e8 stata inclusa nella banca dati per ragioni pratiche, se non si tratta di registri di copie redatti durante qualche anni. Essa pu\u00f2 tuttavia essere citata come \u00ab fonte annessa \u00bb.<\/p>\n\n\n\n
Al et\u00e0 moderna la nozione di scritture personali si riferisce a diversi tipi di testi che riflettono modalit\u00e0 di scrittura diversificate e temporalit\u00e0 variabili: il diario scritto giorno per giorno, le memorie redatte in et\u00e0 avanzata o il libro di famiglia tenuto durante parecchie generazioni. A volte questi generi si compenetrano: una cronaca, ad esempio, pu\u00f2 trasformarsi in diario, o viceversa. Di solito si tratta di testi non destinati alla pubblicazione.<\/p>\n\n\n\n
A livello europeo, la nozione di scritture personali (o scritture del s\u00e8) \u00e8 una delle terminologie utilizzate in varie lingue come sinonimi, e sono tutte oggetto di discussione : \u00e9crits du for priv\u00e9 [1], Selbstzeugnisse, 1st person writing, autobiographical writing [2], ed infine egodocuments [3, 4], che \u00e8 un termine che ha il vantaggio di poter essere utilizzato in tutte le lingue.<\/p>\n\n\n\n
Quali testi dovrebbero rientrare esattamente nella categoria delle scritture personali rimane una questione aperta. Ci si \u00e8 chiesti se \u00e8 legittimo includervi, dato il loro carattere \u00abnon volontario\u00bb, le testimonianze rese davanti ai tribunali [5], i testi autobiografici redatti all\u2019interno di istituzioni (in particolare quelle ecclesiastiche), e quindi anch\u2019essi con un carattere prestabilito [6] o, data la scarsa tematizzazione dell\u2019\u00abio\u00bb, le cronache prevalentemente dedicate agli eventi [7, 8, 9].<\/p>\n\n\n\n
La tendenza attuale della ricerca tende ad allargare la categoria [10]: l\u2019aspetto personale (ovvero un punto di vista individuale, certamente mai libero da influenze ma che comporta giudizi di valore identificabili) ha infatti acquisito un\u2019importanza pari a quello strettamente autobiografico (discorso di un individuo su s\u00e9 stesso o i propri cari). Una tendenza rafforzata dall\u2019ampliamento della ricerca oltre i confini europei, che impone di considerare altre modalit\u00e0 di espressione autobiografica [11]. Anche il discorso riportato, studiato in particolare nel caso dell\u2019impero ottomano, potrebbe, a certe condizioni, rientrare nella categoria delle scritture personali [12].<\/p>\n\n\n\n
RIFERIMENTI<\/p>\n\n\n\n
[1] \u00ab After ten years, I am not sure anymore that the term, we are using, in France is wholly appropriate. It tends to reduce the texts we want to study together, to just one of their dimensions, that one which paves the way towards the construction of modern self, which is a simplistic view. Like Kaspar von Greyerz, who has criticized the notion of \u2018egodocuments\u2019, I am coming to the conclusion that the term \u2018\u00e9crits du for priv\u00e9\u2019, although effective in the French context, obscures more than it helps communication on an European scale. \u00bb, Fran\u00e7ois-Joseph Ruggiu \u00e9d., \u00ab The Uses of first Person Writings on the \u2018Longue dur\u00e9e\u2019 (Africa, America, Asia, Europe)\u00bb, in F.-J. Ruggiu \u00e9d., The uses of first Person Writings (Africa, America, Asia, Europe)<\/em>, Bruxelles etc., Peter Lang, 2013, p. 11.<\/p>\n\n\n\n [2] \u00ab I define autobiographical writing as any literary work that expresses lived experience from a first-person point of view. [\u2026] I realize that this is a problematic approach, especially since \u00ab autobiography \u00bb in this sense embraces so many forms that are, strictly speaking, not autobiographical. \u00bb James Amelang, The Flight of Icarus. Artisan Autobiography in Early Modern Europe<\/em>, Stanford, Stanford University Press, 1998, p. 47.<\/p>\n\n\n\n [3] \u00ab In the early 1950s the historian Jacques Presser invented a new word : \u00ab egodocument<\/em> \u00bb. He proposed to use his neologism for diaries, personal letters and other forms of autobiographical writing [\u2026] those documents in which an ego intentionally or unintentionally discloses, or hides itself. Texts in which an author writes about his or her own acts, thoughts and feelings would be the shortest definition.\u00bb Rudolf Dekker, Egodocuments and History<\/em>, 2002, p. 7.<\/p>\n\n\n\n [4] \u00ab The historical subject we can grasp within and behind the autobiographies, diaries and family chronicles on offer is not an ego. It certainly has a self, whose external contours of personhood some of the documents in question may allow us to study. For all practical historical purposes, what we are looking at in self-narratives are primarily persons in their specific cultural, linguistic, material and, last but not least, social embeddedness. Ultimately a majority of these texts, most certainly early modern ones, probably tell us more about groups than they do about individuals.[\u2026] It may well be too late to stop the current rise in interest in the notion of ego-documents, although it seems unlikely that this will do justice to most early modern self-narratives. The category appears to be universally recognized, and even many specialists seem to assume that a cath-all basket is better than a more narrowly defined category.\u00bb Kaspar von Greyerz, \u00abEgo-documents: The Last Word?\u00bb, German History <\/em>28\/3, 2010, p. 281.<\/p>\n\n\n\n [5] \u00ab Darunter [= unter Ego-dokumente] sollen alle jene Quellen verstanden werden, die uns \u00fcber die Art und Weise informieren, in der ein Mensch Auskunft \u00fcber sich selbst gibt, unabh\u00e4ngig davon, ob dies freiwillig \u2013 also etwa in einem Brief oder in einem autobiographischen Text \u2013 oder durch andere Umst\u00e4nde bedingt geschieht.\u00bb Winfried Schulze, Ego-Dokumente<\/em>, 1995, p. 10<\/p>\n\n\n\n [6] \u00ab On entend par \u00e9crits du for priv\u00e9<\/em> livres de raison, livres de famille, diaires, m\u00e9moires, autobiographies, journaux de toute nature (personnel ou \u00ab intime \u00bb, de voyage, de campagne, de prison\u2026) et de mani\u00e8re g\u00e9n\u00e9rale, tous les textes produits hors institution et t\u00e9moignant d\u2019une prise de parole personnelle d\u2019un individu sur lui-m\u00eame, les siens, sa communaut\u00e9. \u00bb www.Ecritsduforprive.fr\/presentation.htm<\/p>\n\n\n\n [7] \u00ab Das \u00ab denckh B\u00fcechlin \u00bb, das die Priorin Verena Reiterin vom Kloster St. Wolfgang in Engen um 1653 geschrieben hat, ist zun\u00e4chst nicht als Selbstzeugnis zu bestimmen. \u00dcber mehrere Jahrzehnte berichtet sie nach Angaben ihrer aus Krankheitsgr\u00fcnden resignierten Vorg\u00e4ngerin und vermerkt sogar ihren eigenen Klostereintritt nur pauschal. Im letzten Teil dieser kleinen Chronik jedoch tritt die Schreiberin mehr und mehr hervor, vor allem in kritischen Situationen. Sie nennt sich zwar in der Regel mit Namen und f\u00fcgt nur selten ein Ich hinzu, aber nimmt ausdr\u00fccklich auf ihre spezifische Lage Bezug. Wir erfahren von ihren Krankheiten, ihren \u00c4ngsten, ihren Fluchten, ihrem zupackenden Eingreifen und von der prek\u00e4ren Lage, in die sie ger\u00e4t, als sie unter Mi\u00dfachtung der freien Wahl erst zur Subpriorin und sp\u00e4ter zur Priorin erhoben wird. Benigna von Krusenstjern, \u00abWas sind Selbstzeugnisse? Begriffskritische und quellenkundliche \u00dcberlegungen anhand von Beispielen aus dem 17. Jahrhundert\u00bb, Historische Anthropologie, vol. 2, No 3, 1994, p. 466.<\/p>\n\n\n\n [8] \u00ab Savoir si la chronique est autobiographique ou non implique que l\u2019on tienne compte des modalit\u00e9s d\u2019expressions de la vie individuelle propres \u00e0 la p\u00e9riode et au groupe socio-\u00e9conomique auquel appartient le chroniqueur. L\u2019\u00e9l\u00e9ment autobiographique est, nous semble-t-il, composite. Loin de se limiter au seul parcours de vie, il peut appara\u00eetre sous forme d\u2019\u00e9tapes particuli\u00e8res de ce parcours \u2013 peut-\u00eatre secondaires \u00e0 nos yeux, mais pas \u00e0 ceux de l\u2019auteur \u2013 et par le biais des opinions personnelles exprim\u00e9es par ce dernier dans un moment et un contexte donn\u00e9s o\u00f9 il aurait pu<\/em> agir. Il ne para\u00eet pas par ailleurs devoir \u00eatre limit\u00e9 aux apparitions d\u2019un \u00ab je \u00bb agissant. Ile se manifeste aussi dans la mani\u00e8re de pr\u00e9senter les faits, que le jugement soit implicite ou explicite.\u00bb Dani\u00e8le Tosato-Rigo, La chronique de Jodocus Jost, miroir mental d\u2019un paysan bernois au XVIIe si\u00e8cle<\/em>, Lausanne, Soci\u00e9t\u00e9 d\u2019Histoire de la Suisse Romande, 2000, p. 187.<\/p>\n\n\n\n [9] \u00ab Readers frequently inscribed almanacs with handwritten notes, and this kind of interaction between manuscript and print might plausibly be the most common form of sel-accounting in early modern England, played out around the edge of countless almanacs.\u00bb Adam Smyth, Autobiography in Early modern England<\/em>, Cambridge, 2016 (1<\/sup>2010), p. 19.<\/p>\n\n\n\n [10] \u00ab Selbstzeugnisforschung <\/em>works with a more open understanding of sources and genres. Aside from diaries, memoirs and autobiographies, numerous other texts can count as self-narratives, such as letters, chronicles, family histories, travelogues, biographical dictionary entries or diplomatic records.\u00bb Gabriele Jancke, Claudia Ulbrich, \u00ab From the Individual to the Person \u00bb, in Mapping the I\u2026<\/em>, Leiden, 2015, p. 18.<\/p>\n\n\n\n [11] \u00ab In reality, in Arabic texts of the period 1500-1800, we can find self narratives incorporated in a variety of different genres. We find them in literary works and belles lettres; we find them in academic writings such as histories, chronicles and dictionaries. And of course they ca also be found in travel books and in the more personal genre of letter writing. In fact, except fort he religious sciences \u2013 studies of jurisprudence, of prophetic traditions and so on, writings which followed strict academic rules \u2013 almost every type of text was open to intervention from the \u2018I\u2019 author.\u00bb Nelly Hanna, \u00abSelf Narratives in Arabic Texts 1500-1800\u00bb, in J.-F. Ruggiu \u00e9d., The uses of first Person Writings (Africa, America, Asia, Europe), op. cit., <\/em>p. 142.<\/p>\n\n\n\n [12] \u00ab The limits of the genre [= Ego-Documents] should be drawn generously in order to allow for more texts to be included, texts that have come to light in the last thirty years \u2013 often quite unexpectedly \u2013 and were sometimes quite difficult to assess. With this in mind, I will analyze a short treatise (risale) that displays a particular constellation of several first-person narratives interlaced with third-person passages. The \u201cMenakib-i Sheykh Mehmed Emin Tokadi\u201d (Vita of Sheykh Mehmed Emin Tokadi) reflects the life and thought of Sheykh Mehmed Emin Tokadi (1664\u20131745), one of the more influential sheykhs of the 18th century Nakshbandiyya order of dervishes. One of his disciples, Seyyid Yahya Efendi (1711\u20131784), wrote down Mehmed Emin\u2019s pronouncements \u2013 in first person singular \u2013 but was not able to finish the work. One of his disciples, Seyyid Hasib \u00dcsk\u00fcdari (d. 1785\u201386), took over and wrote down the entire Vita.\u00bb Barbara Kellner-Heinkele \u00abThe Pearl in the Shell: Sheykh Mehmed Emin Tokadi\u2019s (d. 1745) Self-vita as scripted by Sheykh Seyyid Hasib \u00dcsk\u00fcdari\u00bb, cit\u00e9e par Selim Karahasano\u011flu, \u00abLearning from Past Mistakes and Living a Better Life: Report on the Workshop in Istanbul on Ottoman Ego-Documents\u00bb, <\/strong>Review of Middle East Studies, Vol. 54, No. 2 (D\u00e9cembre 2020), p. 299.<\/p>\n\n\n\n Dani\u00e8le Tosato-Rigo, 2025<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n<\/details>\n\n\n\n <\/p>\n\n\n\n <\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":" Nella categoria di scritture personali sono inclusi tutti i testi nei quali una persona lascia una testimonianza diretta su se stessa, la propria cerchia familiare o la propria comunit\u00e0 d\u2019appartenenza, … <\/p>\n","protected":false},"author":1511,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_seopress_robots_primary_cat":"","_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","footnotes":""},"class_list":["post-5449","page","type-page","status-publish"],"_links":{"self":[{"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/pages\/5449","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/users\/1511"}],"replies":[{"embeddable":true,"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/comments?post=5449"}],"version-history":[{"count":3,"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/pages\/5449\/revisions"}],"predecessor-version":[{"id":5456,"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/pages\/5449\/revisions\/5456"}],"wp:attachment":[{"href":"https:\/\/wp.unil.ch\/egodocuments\/it\/wp-json\/wp\/v2\/media?parent=5449"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}