On the Italian internet, the dominant, Italian-centred – and arguably often nationalistic – discourse on Global China, and, by extension, Global Italy, emphasises economic growth and opportunities. The celebratory and homogenising rhetoric of this discourse has been challenged by a counter-discourse on subaltern China, which focuses on the many, localised social inequities and discriminations suffered by the Chinese – or, more accurately, sinophone – workers. In this counter- discourse, an important role is played by small-screen documentaries on displaced migrants both in the People's Republic of China (PRC) and in Italy. I propose that they provide meaningful evidence of an Italian-accented ‘sinologia di sinistra’ or activist sinology, which views research as a transnational practice and advocates a stronger link between academic discourse and civil society.

This paper offers an original interpretation of Garibaldi’s political style and imaginary. The aim is to account for Garibaldi’s sustained engagement with the possibility of displacement as an alternative to revolution. It begins in an afternoon on a remote small island between two oceans. Garibaldi was considering his options. When he returned to Italy, he had seriously reflected on the possibility of colonising other places. Colonising had entered the picture. It was a postcolonial Garibaldi.

The military ossuaries (sacrari militari) that were built to house the remains of fallen soldiers of the First World War offer a striking example of how Italy has dealt with the legacy of Fascism. Located along former frontlines in north-eastern Italy, the ossuaries occupy an ambiguous position in Italian heritage as both national monuments and the remnants of a difficult past. Whereas originally they functioned as instruments of Fascist propaganda, they have been reinvented as monuments of Republican Italy. Thus, while challenging the notion of Fascist remains as ‘difficult heritage’, this article suggests that the ossuaries might be seen as palimpsests that have been overlaid with different and ever-changing memories. To this end, the article traces the afterlives of ossuaries from 1945 to the present in search of evidence of evolving attitudes towards the Fascist period. It also examines a recent resurgence of public interest in the ossuaries in conjunction with the centenary of the First World War.

In this article, I examine patterns of collective action in the South of Italy, a region where commons scholarship presents several challenges, mainly due to its feudal heritage. In analysing the history of Southern Italian commons, Elinor Ostrom's theories on polycentric governance are adopted. I propose a case study on the mountains of Sila, where collective action was institutionalised through a municipal organisation known as universitas casalium, consisting of the city of Cosenza and its hamlets. This institution collaborated with the royal government, creating a polycentric governance system where institutional functions contentiously intermingled, generating conflicting relations, but also unique governmental arrangements. Yet how did previous historical interpretations miss this point? Documentary evidence provides a clear answer: while the institutional recognition of the universitas casalium can be traced back as far as the twelfth century, a series of institutional reforms initiated in the mid-fifteenth century led to the progressive decline of the local institution and accordingly of the commons economy related to it. This loss of legitimacy derived from the emergence of feudal barons and later of landowners from the middle class, leading to the progressive dissolution of collective action in Sila as Italy moved towards Italian unification in 1861.

This article examines the meaning of monuments in Italy and the United States (Chicago) dedicated to the Fascist gerarch Italo Balbo. A hugely popular personality in Fascist Italy, Balbo cemented his reputation in the early 1930s as the commander of mass-formation transatlantic flights to Brazil (1930-1931) and the United States (1933). Chicago’s monuments – a road (Balbo Drive) and a column (the ‘Balbo monument’) – are a legacy of Balbo’s triumphant arrival in the city in 1933. Italy’s monuments date from the postwar and contemporary periods. The article examines why Balbo Drive and the Balbo monument in Chicago have become more controversial over time, especially in recent decades, and why, despite calls for their removal, both remain. It contrasts the Chicago case with the situation in Italy where, since the 1990s, Balbo has been commemorated in numerous ways.

During the Fascist ventennio, prominent Italian writers and journalists, such as Mario Appelius, Raffaele Calzini, Arnaldo Cipolla, Arnaldo Fraccaroli, Roberto Suster and Cesco Tommaselli, reported from China, Japan and Korea for Il Popolo d'Italia, Corriere della Sera and La Stampa. Their travel narratives were crucial for the creation and diffusion in Italy of the dominant representation of China and Korea as remote, decadent and exotic societies; and of Japan as a progressive society resonant with Fascist Italy. The narrativisation of these countries in Italian travelogues from the Fascist ventennio was part of a widespread discursive practice by Italian intellectuals willing to subscribe to, and actively disseminate, the guiding principles of Fascism. When emphasising China's and Korea's irreconcilable difference from, and Japan's affinity with, Fascist Italy, these intellectuals extolled the Italian race and culture, justified Italy's position in geopolitical dynamics, and propagandised the exceptionality of the Fascist ideology.

This paper focuses on the encounters between Italy and Siam at the dawn of the twentieth century, as it was the most dynamic period of Italian settlement in the modernising Siam. The paper analyses the development of Siamese modernisation as a challenging opportunity for Italian entrepreneurs and professionals, thanks to a healthy diplomatic relation between the two countries. Compared to the main characteristics of the Italian diaspora, the Italian colony in Siam stands out because of the fruits of its creative production. Siam was described as a symbol of tradition, not very different from the way China was often viewed, while the West was regarded as a source of modernity. With this perspective, the fact that Siam herself initiated the modernisation process, as well as the recruitment of Italians as part of the government's team in public works, architectural construction and civil engineering, was emphasised less than the part played by Italians in transforming the image of the Siamese capital. The paper examines how the encounters between Italy and Siam developed, attempting to do this from both Siamese and Italian perspectives, since both shared cultural memories, empirical evidence of cultural encounters and transculturality.