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UNIVERSITÀ DEGLI STUDI DI BARI ALDO MORO

DIPARTIMENTO DI LETTERE LINGUE ARTI.ITALIANISTICA E CULTURE COMPARATE

CORSO DI LAUREA DI I LIVELLO IN CULTURE DELLE LINGUE MODERNE E DEL TURISMO

TESI DI LAUREA IN

LINGUA E TRADUZIONE- LINGUA INGLESE

CULTURAL TOURISM IN ALBEROBELLO:

AN ITINERARY THROUGH ITS HISTORY AND

ORIGINS

Laureanda:

Daniela Calella

Relatore:

Chiar.ma Prof.ssa

Mariacristina Petillo

Anno Accademico 2014-2015

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Table of contents

Introduction……………………………………………………………………..4

Chapter one

1.1 For a definition of cultural tourism………………………………………….7

1.2 The cultural heritage………………………………………………………...8

1.3 Profile of culture user………………………………………………………10

1.4 The importance of interpretation and education in

cultural consumption……….………………………………………………12

1.5 The search for authenticity…………………………………………………13

Chapter two

2.1 The history of Alberobello: the feudal domination of the

Acquaviva Counts………………………………………………………….16

2.2 The oriental origins of Trulli and their characteristics………………….....23

2.3 The particular construction of the Trulli…………………………………...27

2.4 The particular case of the twinning Alberobello-Harran

(Kurdistan-Turkey)…………………………………………………………30

2.5 Historical origins of Harran and similarities with Alberobello…………….32

2.6 Cultural itinerary through the town of Harran:

a mysterious biblical village……………………………………………….36

Chapter three

3.1 Alberobello 2015: a year of increasing tourist flows.

Data provided by tourist information and reception Office IAT…………..44

3.2 Summer 2015: positive results with the introduction of a new

management policy of public car parks…………………………………….46

3.3 Creativity and synergy, the key of the tourist and cultural

achievement in the 2015: an eventful year for Alberobello………………..48

3.4 Tourist itinerary through the town of Alberobello: a tour between the

Historic center with the most important Trulli and monuments……………58

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3.5 Alberobello: cultural tourism destination………………………………….66

Bibliography……………………………………………………………….......68

Sitography……………………………………………………………………...69

Rielaborato in Italiano………………………………………………………...70

Bibliografia……………………………………………………………………..91

Sitografia……………………………………………………………………….92

Ringraziamenti…………………………………………………………………93

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INTRODUCTION

Italy has a rich cultural and artistic heritage. The country far and wide is

full of cities, special villages, monuments, churches, museums, castles, art

galleries, old libraries; also from the point of view of nature, it can boast different

landscapes, from north to south, unspoilt places that attract tourists from all over

the world every year.

In the first chapter of this thesis, we will immediately give a definition of

cultural tourism by understanding its differences from mass tourism, in a travel

from tourist origins up to the present day. Particular attention will be placed on

those changes in the last decades of the 20th century which have profoundly

transformed what is, at present, perhaps the most important industry in the world.

Certainly, in many smaller, less developed nations with highly limited resource

bases, tourism has become a dominant economic sector (Sharpley 2011:20).

However, in recent years tourism has become a cultural tourism and as a result, a

portrait of the new prototype of tourist as opposed to mass tourist will be studied,

with his new needs and desires and the way we move to accommodate them.

In the second chapter, my research will focus on the cultural heritage of

one of the most characteristic towns of the Valle d'Itria: Alberobello, a unique and

representative town of the cultural heritage of Apulia. For this reason, my research

will tend to analyze the importance of this small town in the recent development

of tourism in Apulia, obtained also thanks to various tourist initiatives and

twinnings with other tourist places in the world. Particularly, I will analyze the

historical and geographical affinities between ALBEROBELLO and HARRAN

(Turkish town famous for its red stone cone houses similar to the Trulli of

Alberobello).

In fact, from my personal working experience, I have seen that tourists arrive in

my town believing that Trulli were created just thanks to the people of

Alberobello and that they are not connected to other populations; therefore,

tourists remain amazed when they discover the true origins of these conical

houses. Hence, we will explain how the new way of doing tourism tends to

explain to visitors from all over the world, how the birth of the Trulli is due to

historical events that have affected this area and especially, how these houses

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come forth from Turkish raids on the Adriatic coast that between 1000 and 1480

A.D. have determined the birth of conical houses made of stone in Italy. This

Turkish influence is justified by the similarities and affinities between Alberobello

and the Turkish town of Harran (Kurdistan-Turkey). As a result, a twinning of

historical and cultural value concerning these affinities was signed on the

08/11/2013 by the majors of the two towns, Alberobello and Harran.

Then in this chapter, we will investigate the history of Harran based on my own

research, and we will make a comparison between its typical houses called

Kumbets and the Trulli of Alberobello.

In the third chapter, the main goal will be Alberobello, as a direct example

of cultural town promoter of tourism in the world. I will also mention all

information and data from my research and work experience undertaken in recent

years in Alberobello, but especially I will mention the data provided by the local

IAT (tourist information Office of Alberobello) that demonstrate an exorbitant

increase in tourism throughout the 2015, compared to the previous years,

especially during the month of August 2015.

Indeed, according to the local IAT at least 40 thousand visitors registered by

September 15th

, 2015. This is also demonstrated by the hoteliers and shopkeepers,

pleased with the results obtained and by the good employment relapse of this

season.

In addition, it is clear by the new policy of the public car parks that this is another

important factor of tourism development in Alberobello. This suggests that 4

thousand buses of tourists have arrived in town during the past 5 months to visit

the Trulli and as a result, we have a profit of over 200,000 euro cashed in August

2015, against the 81000 of 2014. Hence, this massive influx of tourists has

brought a considerable increase in the economy of Alberobello: there were

580000 euros of parking cars’ cash amount in the period between September 2014

and August 2015; these data demonstrate as every year Alberobello has able to

conquer tourists from all over the world, attracted by its typical conical houses,

festivals and the typical charm of its local customs.

Finally, in the last part of the third chapter, I will suggest an interesting

cultural itinerary in Alberobello, considered a UNESCO World Heritage site, also

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because of its old town quarter Rione Monti with its 1000 Trulli and the Rione

Aia Piccola, a less commercialized quarter, with 400 Trulli; The most important

places are the Trullo Church of S. Antonio, the Trullo Siamese, the Trullo

Sovrano, the Museum Casa Pezzolla and the first example of a house built in a

modern style, Casa D’Amore.

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CHAPTER ONE

1.1 For a definition of cultural tourism

We define cultural tourism a form of tourism that not only concerns itself with the

culture of a specific region or country, the history, art and environmental heritage,

architecture, gastronomy, religion and traditions and other populations in specific

geographical areas; but that becomes the primary reason to embark on a journey

and you choose to stay for a present time.

When we look in more detail at the reasons why cultural tourists go to a particular

place, it is clear that the main motivation is a combination of atmosphere, local

culture, and history. People want to learn something during their visit, particularly

about the unique character of the place they are visiting. The basic motivations for

visiting cultural sites have changed little over the years. The most important

motivation has tended to be “learning new things”. However, in 2004 also

“experiencing the atmosphere” of the attraction was more important for foreign

visitors. It seems that cultural tourism is becoming an experimental product, in

which the visit is judged in terms of all attributes of the attraction, and not just its

cultural value (Richards2013:16).

This way of thinking about tourism is pretty recent, considering that in ancient

times the trips were almost exclusively related to commercial reasons, besides

being quite uncomfortable for lack of adequate facilities and means of

transportation that made the commute too long, costly and sometimes dangerous.

In fact, the few individuals who ventured to face a long journey without

commercial purposes and with unlikely links and means were the pilgrims pushed

by faith. Culture does not seem to affect travelers at least until the nineteenth

century. From onwards, culture began to take on a major role in travel, thanks to

the diffusion of the Grand Tour mostly in Europe among the wealthier classes,

particularly among young aristocrats. Custom of the Grand Tour was to spend a

stay (ranging approximately from four months to three years) away from their

country of origin so as to improve their knowledge and their training. Hence, we

can then define it as the educational journey for excellence through the

comparison with exercise training culture of the place.

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Among the most common destinations were the Northern Italy, Florence, Venice,

Rome, Milan, and Bologna (where at the time the route was made quite congenial

banter roads by pilgrims and scholars of Italian cultural heritage), followed by

Greece, France, Germany and England. The Grand Tour was an interesting

phenomenon where for the first time people started to consider the trip as less

utilitarian, in an economic sense and more associated with pleasure and cultural

enrichment. We notice how pleasure began to propose itself as a goal, that will

become, over time, more and more urgent and bold, in the name of knowledge on

the one hand and the pleasure of evasion and fun on the other. With the passage of

time and technological progress, the propensity to travel has democratized

increasingly up to the present day, with another phenomenon called Mass

Tourism.

The main feature of mass tourism is the marketing of tourism that began in the

last decades of the twentieth century and encouraged no doubt by a widespread

and generalized prosperity, from an infrastructure that gave the world the features

of a vast global network and by transport that become increasingly fast and

comfortable and whose use was encouraged by lower prices. Indeed, in the

present state of things, tourism has become the largest industry in the world.

International travels and those within the borders of the nation to see new places

and spaces to meet new people and new stimulating experience, enriching also

their culture is, for many, a way of living. The World Tourism Organization

(WTO) has verified that the cultural heritage has become an indispensable

component in almost 40% of all trips, especially those involving international

destinations. It is interesting, then, as the number of these types of displacement is

growing dramatically. The expectations of tourists are diversified, expecting

catered a range of interests increasingly wide and varied through a presentation of

the new and original tourist product, in order to defeat the competition (Dallen,

Boyd 2007:1).

1.2 The cultural heritage

Most scholars agree to define cultural heritage as intrinsically linked to the past

and forward to the present and future generations. Among the elements that make

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up the cultural heritage assets, it is appropriate to make a classification of tangible

resources, such as historic monuments, places of worship, historical artifacts

stored in museums, archives and documents; and intangible resources that cover

the values, customs, ceremonies, lifestyles, traditions, festivals, arts and cultural

events. This definition derives from a lengthy legislative and juridical protection

necessary for the enjoyment and use of everything that constitutes a “cultural

object”. However, this definition is considered by many scholars not fully

comprehensive, that is why they assert that the cultural heritage is any type of

Exchange or intergenerational report (Dallen, Boyd 2007:1-2).

Closely linked to the concept of cultural heritage, there is that of identity. The

concept of identity is defined concisely as the conception that an individual has of

himself, closely linked and influenced by the context in which they live. As is the

past that shapes the present and the future, it is clear how important it is to

consider the cultural heritage as a bridge that keeps us connected to our roots and

that affects us positively. This is very important when you consider even as the

collective consciousness is often the engine that drives you to consider choosing

the protection. In fact, people can look at their cultural heritage as another reason

to develop an attachment against a zone. What, for example, Lowenthal

(1979b:554) has observed is that, at the local or national level, “communities need

familiar landmarks, so you can connect with their collective past in a rapidly

changing world”. It is often a matter of local pride and prestige. But, although he

agreed on the need to preserve and enhance the past, not all of its components are

considered of equal value and importance of the part of the community, that filters

and interprets them differently in the present, in connection with a system of

values tending to evolve over time and space. If the past has a neutral character, it

is our individual and collective willingness to consider it, depending on the

context, exciting or boring, good or bad, or marginal (Dallen, Boyd 2007:10).

Speaking of identity, through the town of ALBEROBELLO, this concept refers to

its history and its ties to the Turkish city of HARRAN: this is clear by reading any

travel guide about Alberobello. Indeed, analyzing the historical period of its birth,

we can note that many of its features are brought to Harran. For these reasons, this

country each year attracts thousands of tourists, both foreign and locals, attracted

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by its unique origin, which gave rise to its picturesque Trulli, celebrated every

year by numerous festivals and cultural events. According to a definition of

cultural tourism provided by Hall and Zeppel (1990a:87 as quoted in Dallen,

Boyd 2007:4).

“Cultural tourism is EXPERIENTIAL TOURISM, based on get involved and

stimulated by the performing arts, Visual Arts and festivals”.

In recent years, there has been a rapid increase of this kind of tourism as a result

of a higher level of education, higher incomes, a growing awareness of the world

and with technology and globalization processes that make the world a smaller

place and easily accessible to all. Even in times of recession, cultural tourism has

continued to grow. What has emerged is that culture is growing in importance in

the main tourist destinations, culture and the arts. And from a cultural point of

view, Alberobello and its Trulli have plenty to offer both tourists and local

citizens, they discover and enhance the Italian cultural heritage.

1.3 Profile of culture user

In this section, I will outline the main characteristics of those tourists who choose

their destinations, with the precise purpose to join and enjoy an experience so

stimulating for their mind and senses.

From a demographic standpoint, statistically, the culture user is a more educated

and literate person, on average, he has higher qualifications (degree or equivalent

diploma) and therefore also tends to play more lucrative professions; he tends to

travel more often, even for short periods, in contrast to the mass tourist; he is not

affected by the phenomenon of seasonality. He tends to prefer hotels and prefer to

experience the cuisine and typical local products, thus making his overall

experience on the site, varied and complete.

From a psychological point of view, however, it is interesting to highlight more

unconscious motivations that dwell on this type of individual. Dallen J. Timothy

and Stephen W. Boyd in the book Heritage and Tourism (2007), reflect in

particular about a concept as abstract as charming in this regard: that of nostalgia.

Baker and Kennedy (1994:169) described nostalgia as "sentimental longing or

bittersweet moment, toward an experience, a product, or sign that comes from the

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past" and instead Belk(1990:670) described it as one "elegiac mood" that awakens

in us, for example, listening to music, contemplation of a scene or object (Dallen,

Boyd 2007:56).

Hence, this feeling, pushes individuals to search for a certain type of experience,

with great emotional implications. The user of culture is interested in the cultural

past and those of another, in an effort to understand better himself, by relating the

experience to his personal life. Merriman (1991) classifies the necessary reasons

to understand the past, into three categories as shown in the table below:

I) Direct the people to the

present

II) Innate curiosity and real

interest

III) Help build the

future

The past is the key to the

present

Curiosity Contribute to the future

Comparisons with today

Find out things about

places and people who

lived in the past

Learning for the future

Find out what has made

the world the place it is

today

Interest Because you can learn

some lessons

Clarifying the origins and

development of humanity

Because human curiosity is

never satisfied

To be able to build a

better future

Know where we come

from

It is worth learning how

people did things in the

past

To see where we went

wrong

It is necessary to know

the past in order to

appreciate the present

Learn more about the

history and knowing what

happened before our era

To acquire knowledge

and contribute to the

future

Without knowing the past

you live into the void

It is nice to know how

people lived, and where

they lived, and things that

they used

We must know the past

history to change the

course of the future

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Table 1.1 (Dallen, Boyd 2007:58)

Finally, we can consider the culture user as a cultural tourist because he is

animated by curiosity and travel to increase his culture. According to McKercher

and Du Cros (2002:26-27), they are five distinctive types of different types of

cultural tourists:

1. The purposeful cultural tourist (deep experience), for whom learning about and

experiencing other cultures is the major concern, chooses a destination.

2. The sightseeing cultural tourist (shallow experience) is less concerned with

experiencing the other culture and more interested in visiting the cultural

highlights.

3. The casual cultural tourist sees culture as a less important element in the

decision making process for the destination and does not get deeply involved

while there.

4. The incidental cultural tourist does not choose a destination based upon culture,

and once there will only superficially be involved.

5. The serendipitous cultural tourist did not seek cultural involvement in the

choice of the destination, but while there gets really involved and has a deep

experience.

1.4 The importance of interpretation and education in cultural consumption

In the previous paragraphs, the concept of nostalgia was presented as deep and

unconscious motivation that makes gear motor of cultural tourism. However, we

must also speak of the reasons, more easily deductible in the context in which

they occur: that of interpretation and education. With the term interpretation, we

define a process by which the viewer captures the meaning and full awareness of

what happens. On the basis of interpretation, there is education, which refers to

Great understanding Curiosity about the past Learn from our

mistakes

As today is hinterland and

interesting in itself

See how people lived Knowing the past you

can contribute to the

future

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what people learn and how they learn. According to Herbert (1989a:191 as quoted

in Dallen, Boyd 2007:158) the role of interpretation is “to make people more

aware of the places they visit, provide the knowledge to improve understanding,

and promote an interest that leads to a greater appreciation and perhaps greater

responsibility”.

The objectives of interpretation are therefore those of educating people, offering

them a pleasant and engaging experience, and most importantly, interacting with

these aspects between them. The interpretation is so intrinsically linked to

education, but without interpretation, education is a process quite sterile and

ended in itself.

What does it mean to be "aware"? Definitely do not stop at an information-based

knowledge of what you learned, but to be more curious, caring, respectful and

inclusive. Basically, to attend a welcome change compared to the starting point,

take a personal evolution. But in that way can you have a similar impact on the

minds and hearts of visitors? This is where it comes into play another fundamental

concept: that of entertainment.

Traditionally pleasure and enjoyment, resulting from entertainment, have always

been opposed to education, as if they were dichotomous entity. However,

nowadays there is a different approach that aims to mix these ingredients in a

winning mix. Putney and Wagar (1973:43 as quoted in Dallen, Boyd 2007:158-

161) speak for themselves: “Helping tourists to enjoy and understand the areas

they visit, the interpretation of natural and cultural history can substantially

enhance the quality of visitor experiences”.

Although it is not always possible to assess where entertainment ends and where

early education, it can be said that it does not automatically exclude each other.

This concept is relatively new in tourism marketing approach.

1.5 The search for authenticity

In recent decades there has been a change of direction regarding the dynamics of

tourism. Flanked to the traditional destinations and more internationally known,

there is a revaluation of lesser-known places, not yet touched by mass tourism

industry. The reason why these targets are so attractive in the eyes of the most

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demanding visitors, can be seen in their authenticity. A complex concept which

we outline in this paragraph, going to close so the circle traced in the preceding

paragraphs.

We define authenticity as a close representation of the essence of cultural

property, far from a modern trend of commoditization and commercialization that

tends to trivialize the value of culture. In order to increase profits and audience

participation, culture is therefore sold off in “packets”, decontextualized, losing its

true identity.

As we have seen so far, the new prototype tourist consumer that you are claiming

for twenty years now, needs various needs related to emotions and feelings and is

looking for his own identity, different from that of the other. Meeting them in the

right way makes a difference.

Obviously a balance is needed between the tourist, the experience of the culture

visited, and the host community. The tourist, the culture, and the community are

dependent upon one another. The tourists need, for their authentic experience, the

living culture and the maintenance and improvement of the resources, which in

their turn depend on the spiritual and economic development of the local

community.

Cultural tourism can give incentives to training and education. Improvement of

local skills, traditions, arts, and crafts are of mutual benefit to the population, the

tourists, and the government (McKercher, Du Cros, 2002:36).

As I will show in the next chapter, this new prototype of cultural tourism can be

perfectly found in the territory of the Valle D'Itria, in particular in the town of

Alberobello. Indeed, according to some data provided by industry workers and

municipal administration, Unesco World Heritage site of Alberobello is one of

Puglia’s favorite destinations by Italian and foreign tourists. At least 40,000 are

the visitors registered in this September 15th

from the local Iat (Tourist

Information Office). Americans, British, French, Germans, Russians and

Japanese, present in various percentages in the capital of the Trulli in virtually

every month of the year. From two to four average days of stay on site. Not all the

visitors, however, pass by the IAT. An eloquent indicator turned the new bus

parking system, managed by the city: more than 4 thousand buses of tourists over

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the past 5 months have arrived in this town to visit the Trulli and not only, with a

profit of over 200,000 euro gained in August, compared to 81,000 in 2014.

(Source: La Gazzetta Del Mezzogiorno: Tuesday 22 September 2015).

These are only some of the data they will provide, demonstrating how Alberobello

tourism is growing, becoming an international tourist destination, thanks to its

cultural beauty and many cultural initiatives that characterized this town. In

Alberobello we no longer have a simple mass tourist, but there is a real cultural

tourist who arrives from all over the world. This is due to the mysterious origins

of this town and its association with the Turkish town of Harran.

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CHAPTER TWO

2.1 The history of Alberobello: the feudal domination of the Acquaviva

Counts

Alberobello is called “the City of Trulli”. Since the XV century the huge quantity

of limestone has been used as building material, so giving the city its typical

image. The Trulli were built “a secco”, meaning without the use of mortar, only

with dry stones one on the other. This was a very smart idea of one of the counts

of Alberobello: GianGirolamo Acquaviva D’Aragona. To avoid paying taxes for

the houses to the king of Naples, the count gave the order to build Trulli “a

secco”, so that they could destroy them easily in case of royal inspection. In 1797

Alberobello became an independent town, and from this moment on, Trulli and

houses were built using mortar and becoming the wonderful dwellings we can see

today.

Since 1910 Trulli has become a world patrimony and since 1996 Alberobello has

been part of UNESCO.

However, to better understand the history of Alberobello we will investigate its

historical origin.

The people mainly involved in the birth and development of the Selva were the

Acquaviva Counts who ruled, sometimes with goodness and sometimes with

feudal wickedness, keeping the villagers under servile submission to them.

The story of the Acquaviva family in Italy began in the sixth century. They came

from Bavaria and established themselves in Abruzzo. Between 616 and 772, two

cardinals Pampiniano and Stefano Acquaviva were first heard of in Puglia and

later a very scholarly monk, Alberigo Acquaviva, too.

In 1455, following the marriage of Giuliantonio I to the Princess Caterina del

Balzo of Taranto, the lineage gained the County of Conversano which it governed

from 1481 till 1797. There are twelve counts, some, following distinction in

combat or by intermarrying with other families, also held the title of Duke. Their

lives were identified with the emancipation and development of the Selva:

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Giuliantonio I, the founder of the family in Puglia, who, after his marriage to

Caterina del Balzo, took over the County of Conversano. He died in battle of

Otranto.

Andrea Matteo, 1457-1529, levied a tax on whoever settled in the Selva.

Giannantonio Donato, 1483-1554, was a good administrator and encouraged the

use of fires in the Selva; he had thirteen children.

Giangirolamo I, 1521-1592, was one of the heroes of the Battle of Lepanto which

marked the end of the Muslim navy.

Adriano, 1560-1607, the second son of Giangirolamo, Duke of his native Noci

and Lord of Castellana. He authorized the building of Casedde in the Selva.

Giulio II, 1576-1616, was a good administrator. He built the first votive chapel.

He married Caterina, eldest daughter of Belisario, Duke of Nardò.

Giangirolamo II, 1600-1665, the notorious Squinter of Puglia.

Cosmo di Noci, 1627-1665, the handsome double of the Squinter. He was killed

in a duel by Petracone, Duke of Martina Franca.

Giangirolamo III, 1646-1681, lover of fine literature. He married Aurora

Sanseverino.

Giulio III, 1648-1691, with licentious delicacy instituted a series of Jus, (laws),

amongst which the iniquitous Jus primae noctis, (right to the bridal night).

Giulio IV, 1691-1746, was born after the death of his father, and ruled wisely and

winningly.

Giangirolamo IV, 1724-1773, was a kind man. He was named the Vicario

Generale in the Bari territory and he worked towards the elimination of the

conflicts between the Caracciolo, Dukes of Martina Franca and the Acquaviva

Counts.

Giulioantonio V, 1742-1801, was the last feudal lord. He was educated to a very

high level and married his cousin, Teresa Spinelli. He retired to Conversano to

await the reorganization of feudalism. He died in Naples, leaving five children.

The eldest son was given the title, Count of Conversano and Duke of Atri.

Although popular opinion tends to pass on the grimmest aspects of history, it is

also necessary to remember that the illustrious family produced valiant warriors

who fought in defense of the Christian faith, as well as nine cardinals, artists,

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poets, writers and legislators, and that it is because of the Acquaviva family that

the marine towns of southern Italy were defended and kept safe from Saracen and

Turkish oppression and raids. One of the first documents of the Selva goes back to

1100, the year in which Roberto Decerano made a donation to the Bishop of

Monopoli. In official documents, Selva is mentioned for the first time in an Act of

1272 when the adjacent boundaries to the Canale di Pilo are specified, and in

1324, in a diploma of the Prince of Taranto, which granted the privilege of

grazing to the inhabitants of Castellana.

In addition, to understand the history of Alberobello, it is important to highlight

the work of Giuliantonio I; Grand Captain serving King of Naples, strove against

the Turks and gained for the family the diploma relating them to the King of

Aragon, besides the right to receive the same honors and the permission to include

the Royal Bearing into the Acquaviva’s escutcheon. His death on the battle field

for defending the Christian Faith persuaded the king to make significant

concessions, intended as reparations, and to strengthen the Acquaviva family. The

first-born Andrea Matteo obtained all his father’s military prerogatives and the

permanent conveyance of a vast territory located between Martina Franca and

Noci, where Selva and Alberobello (founded later) can be visited.

The Muslim presence was instrumental in Apulia: indeed, in 1480 a

Mohammedan armada coming from the near Valona was going to invade Brindisi,

in order to retake Apulia and pave the way to Rome. The Pasha Akmed leading

the expedition, headed up ninety galleys, forty privateers carrying ten thousand

well-armed men and four hundred horses; caught in a storm, he was forced to land

near Otranto. In a twist of fate, the noble town of Otranto had to defend its walls

and stop the Turkish advance towards the inland.

If Mohammed II had not been stopped by the inhabitants of Otranto, Christianity

would have undergone a serious damage.

The imposing fortified walls of Otranto were not able to fight the powerful

Turkish artillery and the town had to surrender; twelve thousands in twenty

thousand inhabitants were slaughtered and the others enslaved. The Bishop was

killed while administering Communion. The mayor and eight hundred citizens

who refused to renounce Jesus Christ, on August 14th

of 1480 were tortured and

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massacred on the “Martyrs Hill” (Collina dei Martiri). The king of Naples, caught

off guard, charged Count Giuliantonio with intervening immediately: for the first

attack he had four thousand infantrymen and four hundred horses at his disposal,

gathered in a botched way. On February 6th

, 1481 Count Giuliantonio, during a

reconnaissance, was reached by Turkish knights in Muro Leccese’s forest. His

biggest misfortune was that he was not wearing his helmet, since he had just given

it his page. About ten knights of his retinue were defeated and the Count

wounded; he was chased, caught and beheaded with scimitar’s stroke. His head

was hoisted on a spear and exposed on the merlons of the Castle of Otranto.

Giulio Antonio Acquaviva died for defending Christianity; Otranto’s war was a

significant moment in the history of the Church and of Italy, and in particular the

Turkish influence has been more important for the birth of ALBEROBELLO.

In The Selva, we have a change during the domination of Giangirolamo I, which

was one of the heroes of the Battle of Lepanto, when the Turks lost thousands of

men and the whole fleet, composed of 225 vessels. That conflict marked the final

defeat of the Islamic army.

After the mild administration of Counts Adriano and Giulio II, who many

improvements made in Selva and much wellness gave the peasants, Giangirolamo

II, the Count with a weird eye, started to rule. Lacking of human feeling and of

Christian faith, he issued cruel punishments, fixed heavy taxes on agricultural

goods and proved to be a dexterous tax collector, a vengeful and violent ruler who

hung and slaughtered people. In Conversano it is possible to walk along “delle

Forche street”, where a scaffold had been put up, scene of the most brutal tortures.

He was born from an intermarriage and darkened the family glory, the deeds and

works by his noble predecessors.

He was a skilled knight and at the age of 17 defeated the Turks who had captured

Manfredonia. At 26 he married Isabella Filomarini of the Rocca, a superb and

equally cruel woman, who made him sadder and sadder. After having conquered

the fief, mindless of the Prammatica Reale (Royal Pragmatics) de Baronibus, he

started to claim royal prerogatives. Summoned to Madrid by the King of Spain in

1643, he was able to purge himself so deftly that he obtained the substitution of

the Viceroy of Naples, the noble Duke Medina Torre.

20

The social unrest caused by Masaniello brought to the insurrection of some towns

in Apulia, amongst which Nardò. Reached quickly the town which was his

Dukedom, through deception and promises, he was able to enter the town after a

long siege. Endowed with a violent and vindictive character, once inside the

walls, he arrested noblemen and canons, without fulfilling his own promises.

Most of them were executed within the city, other were brought to Conversano

and massacred in the “Stretta delle Forche”. The victory made him braver and

prouder. In order to populate “The Selva”, mindless of maintaining neighborly

relations, he promised the peasants, who were working in the neighbour fiefs, to

allot them new farmlands, in addition to a tax exemption. He also issued an order

to build the “casedde” without mortar, with the onus to demolish them at once in

presence of royal inspections.

Guercio’s violation of the Pragmatica caused a condition of instability and, at the

same time, the neighbor feudatories were deprived of their peasants. The

population of this area was favored by this positive circumstance and the peasants,

although subjugated by the Count’s orders, accepted the new and favorable

condition. The arbitrary changes, the dreadful executions occurred in Nardò and

Conversano, the violation of the national rules and the attempt of lese-majesty

persuaded the neighbor feudatories to send detailed and proved notifications to the

Viceroy of Naples and the King of Spain Filippo IV. This caused immediate

inspections and the arrest of Guercio, who previously imprisoned in the Castle of

Sant’Elmo in Naples, was moved to Madrid in 1649. Here the trial, darkened by

deceits and slanders, lasted 16 years, in order to keep him prisoner without

reaching the final condemnation.

Being free to go back to Apulia, without having been discharged, “Only God

knows during his return trip which death he died in Catalonia”. Someone told that

when he gained freedom, he undersigned his death condemnation and so he is

considered to have been cruelly executed on the ship bringing him home. The

embalmed corpse was moved to Conversano and buried in the Church of St.

Benedict. During Guercio’s stay in Madrid, the fief was ruled by his wife and by

his son Cosmo, born in 1627. He was just alike his parents: intolerant, arrogant

and vindictive.

21

After Guercio and his son’s deaths, the saddest chapter of the Acquaviva family

history came to an end and a new period of peace began in The Selva.

Indeed, during the reign of Giangirolamo IV, he was Giulio IV’s eldest son, he

could not inherit the fiefs because his father died intestate. His brothers claimed

their part of inheritance, and a legal dispute arouses causing the decay and

dismemberment of the fiefs.

Charles III imposed justice and equity, establishing an innovative Royal Decree in

1751, through which prerogatives and incomes were reduced.

Giulioantonio I, the first of seven children of Giangirolamo IV was the last feudal

Lord of The Selva. He was well educated and married his cousin Teresa Spinelli

with whom he came back to Conversano in order to recognize the fief.

The Selva changed its face; 3,000 people were living there and Giuliantonio

succeeded of in reorganizing his properties and improving the life conditions of

the inhabitants themselves. He died in Naples, leaving five children. The eldest

son became Count of Conversano and Duke of Atri, because the Acquaviva

family branch disappeared.

In the following period, with the feudal decline, the inhabitants of The Selva

started experiencing the age of the hall.

In fact a new social system, aiming at a community freedom linked to the

kingdom, was set up with a scholar class and qualified craftsmanship activities.

On the occasion of the short visit in Taranto of Ferdinand IV, Queen Mary

Caroline and the Court, a Deputation of seven inhabitants from The Selva,

through the mediation of the Bishop of Taranto Giuseppe Capecelato, was

received by the King and his Court on May 11th

1797. The physician Martino

Lippolis gave to the King a parchment which listed all the abuses of power the

citizens of The Selva suffered because of the feudal vassalage and their intention

of becoming a free Royal Hall. The King welcomed the petition by promising the

publication of a Royal Decree. On May 25th

, the Court moved to Foggia in order

to join the wedding of the Crown Prince Francesco with the Archduchess

Clementina of Austria. Seeing that the publication of the Royal Decree had not

been issued yet, a second delegation reached Foggia before the King could leave

for Naples, to solicit him to keep the promise.

22

On May 27th

1797 with a Royal Dispatch, The Selva got free from the feudal

power, becoming an independent Hall.

This dispatch established that in The Selva the vassalage was abolished and that

the inhabitants were free citizens under the jurisdiction of the Kingdom

represented by a Royal Governor. They were no more subject to the Church of

Noci but to their own Parish Church ruled by the Bishop of Conversano.

Furthermore, there was no obligation in building “Trulli” houses, in picking up

olives in the land properties of the Count and in using the mill, the grocery, the

bakery and the butcher’s shops of the Count where the prices were prohibitive.

This document abolished any working exploitation or taxation due to the Count.

When the Count Giuliantonio IV Acquaviva of Aragon, last Lord of Conversano

received these news he decided to move to Naples where he died the following

year. The son Giangirolamo V succeeds him. When the Bonaparte family took the

power in 1806, the feudalism was abolished. On June 22nd

, 1797 the first mayor

Francesco D’Amore was elected.

He could build the first house with bricks and mortar, called Casa D’Amore.

According to the historical roots of The Selva, the hall took the name of

Alberobello and the escutcheon represents a magnificent oak and a knight pushing

away a rampant lion, symbol of feudal power, it was donated to the first Mayor

Francesco D’Amore on the occasion of his election (22nd

June, 1797)1.

1 Alberobello New photographic and historical guide p. 3-27

23

2.2 The oriental origins of Trulli and their characteristics

Another important element that has fostered the birth of Trulli is the uniqueness of

Alberbello territory across the Valle D’Itria.

The territory, characterized by a layer of the earth’s crust of limestone origin,

which flakes into flat sheets of varying thicknesses, has favored the development

and evolution of building in stone over thousands of years.

Archeological studies of very ancient rudimentary tools, arrow and many-sided

silica stones, collected in the museums of Bari and Taranto, confirm that tribes

from the Middle East settled, in prehistoric times, on the Murge plateau and in the

thickly-growing Selva di Fasano. These tribes used to erect tombs to bury their

dead and “specchie”, (tower-like mounds of stone) to shelter from bad weather.

These simple primitive buildings together with the most basic necessity of finding

a hovel in which to live, represented the original elementary habitat.

After hundreds of years, when the family nucleus was consolidated, through

various spontaneous improvements the tomb, then became the “specchia” which

was the first prehistoric shelter of the Eneolithic period. It consisted of a stack of

flat stones laid one on top of another leaving an empty space in the middle.

As the cult of burying the dead became more widespread, the “specchie” began to

be of considerable importance from an architectural point of view.

Three thousand years before Christ, the first settlers from the Anatolian Coasts,

after moving to the islands of the lower Mediterranean, expanded towards more

fertile lands and reached what is now the territory of Puglia, also settling on the

Murge hills.

Our Indo-European ancestors brought with them traditions of life and death and

amongst these there was the custom of building hovels with cone-shaped domes.

The same as those still found in the territories of the Assyrians, with pinnacles and

mythological signs like those to be seen on the Trulli of Alberobello and of the

Selva di Fasano.

In Puglia, thanks to the nature of the soil, the building work received a particularly

lively impetus with the arrival of the first Greek settlers.

In historical order, one passes from the tombs to the “specchie” and the Trulli,

there is no doubt, therefore, that the cone-shaped domes are of antique oriental

24

origin and were introduced into Puglia by the same tribes from Asia Minor who,

several thousand years previously, had brought the specchie and the dolmen.

It should not be forgotten that the sepulchral temples of the kings of Babylon and

the pyramids of the great Pharaohs of Egypt were intangible expressions of trullo-

type buildings, neither should one omit to add that, just as the bases of the

prehistoric huts were roundish, so too were the first stone houses circular and

cone-shaped that were built in the Argolide and the tomb itself of Agamemnon in

Mycenae.

For this reason, it should also be remembered that the word “TRULLO” derives

from the Greek “THOLOS” which refers to a circular dome-shaped construction.

We know that, in ancient times, in the Cyclades and in Crete, cone-shaped crypts

were built for those who died at war, and we also know that during the expansion

of the Hellenistic culture which dominated the whole of the Mediterranean and in

particular, the coasts of southern Italy, these were developed and embellished.

Broadly speaking, the Trullo must be considered a direct derivation of the tomb

because both were made up of stones placed on top of one another and both were

analogous to the specchie. In that historical period two types of building were

evident: the specchie which developed new architectural aspects and increased in

size such that they became, under the impetus of the Hellenistic culture decreed

by the great Macedonian kings, elaborate and complicated watchtowers for

military defense and the “casedde” or Trulli built without mortar until the Trulli

began to be built with more than one cupola and with an elliptical base.

However, in the very ancient specchie of Salento peninsula and in particular in

those of rolling Murge hills built with materials that were readily available, the

original structure was found. This structure would mark the definitive architecture

of the Trulli. The specchia had a roundish shape and rose up in concentric circles

to make a cone. The Trulli were the next stage in their evolution.

The name “tholos” of the cupolas which were found in the Mycenae tombs in the

Peloponnese, the Byzantine “torullos” and the more recent Latin “turris” are all

words to indicate a dome-shaped circular construction. On them, the stone wall,

sloping inwards and outwards, become closer and closer as the concentric circles

get higher and higher until a cylindrical stone, called the “serraglia”, (keystone), is

25

placed on the top. The outer part was characterized by flat stones of hardly any

thickness, which slanted outwardly to help rainwater run off.

Since ancient times, the Trullo constructions, have had various uses according to

the area in which they were built. The Selva and Alberobello, which were bound

by the instructions of the Counts of Acquaviva, could begin to build houses out of

bricks and mortar only after being freed from feudal control by a royal decree 27th

May 1797.

In fact, the dwellings of the Monti and Aia Piccola Rioni which were built

previously represented examples of the original Trullo architecture. The first

migration of tribes from sunny Anatolian lands towards cooler Western soil led to

settlements in the thick woods of the Selva. These tribes are thought to have

introduced the specchie and their origin should be seen as a spontaneous historical

fact necessary to their emancipation. For us, however, their oriental origin,

confirmed from studies of archeological findings of the specchie interiors,

remains a positive fact.

According to the natural evolution of things, after the early rustic settlements,

others followed in slow, continuous evolution until one arrives at the wonderful

landowners’ houses, farms, semi-urban agglomerates, large communal buildings

and churches. Characteristic symbols on their cones are passed on, symbols which

are still believed in by those who live in the Trulli area. On the highest part of the

face of the cone, very ancient pagan and Christian symbols were painted in white

chalk, symbols with magic and propitiatory powers, all pointing in the direction of

the first: the Sun.

THE PINNACLES: lodged in the top of the Trullo cone they have the shape of a

cylinder on which the head rests, nearly always in a more horizontal position,

called “carrozzolla”.They have a primitive origin. In fact, in the near East,

coloured stones of uncertain origin were placed on the buildings and it was

believed these stones fell out of the sky and came from the sun. This is why they

are linked to the worship of the sun. In ancient temples, the divinity was

26

represented by a stone placed at the apex of the building and in fact, the roundish

head of the pinnacles is meant to represent the link with the solar sphere and it is

more noticeable in the older Trulli.

THE SYMBOLS: represent the most primitive of the figurative expressions

prodigiously handed down till the present day, following the evolution of religious

thought. The signs and pictures represent the link between man and God and are

therefore of religious and propitiary value and significance.

To understand the remote origins of the symbols, it is sufficient to go back to the

fine Messapican emblem widely drawn on the Trulli. It is useful to distinguish

between the signs and the drawings. The least comprehensible signs refer to rites

which the primitive people celebrated in the Selva, whilst the magic symbols go

back to the signs of the zodiac and are to be identified with astrological

knowledge.

In fact, the primitive peoples used to put drawings of the horoscopes of the people

who lived in the house on the house itself so as to bring good luck. The pagan

symbols represented animals and human motifs connected with superstition and

used to be put on the cones for protection. Finally, ornamental symbols had only a

decorative role and alluded to persons or particular situations.

27

2.3 The particular construction of the Trulli

To build a Trullo one began by digging a tank into the rockface. This tank was

like a room in size, about three meters in diameter and five meters deep and it was

essential to be able to collect rainwater from the Trulli roofs for domestic use.

Once the vault was covered over the foundations were dug around a base of about

three meters. Then the stones were laid down to make the perimeter base which

was always quadrangular. The lower part of the Trullo was made up of walls

about two meters high, perpendicular on the inside whilst outside, they were built

slightly sloping, like the boundary walls of military constructions. For the base of

the cone-shaped vault, which represented the most important part of the Trullo,

four large flat stones were placed at the four corners of the perimentral walls.

These acted as supports and were rounded off at the corners. They projected,

sloping inwards towards the interior of the Trullo and were considered very

important by the “caseddaro” (the builder), as a reference point to line up the flat

stones that would then be piled up. These flat stones were known as “cannele”. It

was at this moment that the part called the “Trullo” began to rise. The rough

cannele were laid down in the established fashion, sloping towards the interior

and getting fewer and fewer as one reached the circumference of the cone.

Because they were laid one against the other, the cannele stayed in place and they

were secured at the sides by stones called “zeppe”, (wedges), rounded off at the

corners. At the apex, the cannele were wedged up against a cylindrical stone,

known as the “serraglia”. The exterior of the building was covered with flat slabs

of calcareous stones, known locally as “chiancarelle”. These were placed in rows,

one on top of the other, like scales, with alternating joints and sloping towards the

outside. The chiancarelle were placed on the back of the cannele. This was known

as the “coda”, (tail part), and they were laid in the same way as we have described

for the interior. The “chiancole” became narrower, higher up around the pinnacle

which was decorative and could have various shapes and significances. The

entrance to the Trullo was characterized by two strong stone doorposts and by an

equally robust architrave, also of stone, which would often have overhead, a

niche, with a sculpture or religious image. On the two sides of the door, two

massive stone seats were placed.

28

TRULLO’S INTERIORS

INSIDE THE TRULLI

Once through the entrance, one found oneself in the first room, the biggest in the

house, where the family spent most of the day; the table, chairs and other pieces

of furniture were found there. The room altogether was quadrangular with a

wooden loft about three meters above which was reached by a wooden ladder

fixed to the wall, and then though a trap door. The loft acted as a vault to the room

and everything was kept up there from food provisions to work tools. Next to this

room where the family gathered, the arches of the alcoves opened up, but they

were separated off by fine curtains of material with brightly-colored flower

designs. Opposite the entrance, there was the room where the cooking was done,

dug out of the enormous wall together with the fireplace. On each side of the

fireplace, heavy wooden benches were placed and there was a low door to the

vegetable garden.

Outside the house, on either side of the entrance, there were some stone seats

where older women, in the summer months, passed their time spinning and set up

late in the long, hot evenings of Puglia, whilst in the open space in front, the

ancient “Tarandell” dance was performed.

-“Cannela” stones

- Various sized drystone

material

-Thin slabs called

“chiancarelle” used as

cover surface

-Whitewashing

-Calcareous flooring

-Cropping out rocky layer

29

30

2.4 The particular case of the twinning Alberobello-Harran

(Kurdistan-Turkey)

The 8th

November, 2013 at the Council Chamber of the town of Alberobello, the

twinning agreement between the mayors of Alberobello and Harran (Republic of

Turkey) was signed in the presence of the two delegations. In the front row,

Mehmet Ozyavuz, Mayor of Harran, and Michele Longo, Mayor of Alberobello.

There were also two members of the Turkish Parliament and Senators Caforio and

Liuzzi.

Indeed, in February 2013, a delegation of Italian parliamentarians from the OSCE

(the Organization for security and cooperation in Europe), including the Apulian

Senator Giuseppe Caforio dell'Idv met in Vienna the Mayor of the small city of

Harran near the border with Syria to establish a series of initiatives on the origins

of the Trulli, the ancient buildings in the shape of an inverted cone that populate

the Valle d’Itria but also the ancient city of Harran. According to history Harran is

the ancient Caran from where, two thousand years before the birth of Christ, the

Patriarch Abraham departed to reach with his people the land of Canaan. Then

Harran was the hometown of Abraham, from there he started the journey to the

Promised Land, the current Palestine.

Recent studies and researches suggest that the current Harran was rebuilt about a

thousand years ago, when there was the Byzantine conquest of Apulia, in the

same period, Jewish and Eastern communities settled between Bari and Taranto.

It is likely that on that occasion the Trullo architecture has been transplanted in

Apulia; Trulli, then, according to this story, might even have a biblical origin.

This is the link between the two cities; probably because when people in

Alberobello are choosing an architectural form that could somehow retrieve the

territory, probably they have chosen that. And so right on that occasion, probably

that the history, form, the concept of Trullo can be reached here. Then Trulli

would have these great Biblical origins, but there is more because the sources for

example, of the symbols found on Trulli are strikingly similar to some symbols

found in some Egyptian graves. That fact, as many experts write, then upsets the

hypothesis of the origin of the Trulli in 1500 BC.

31

As a result, Trulli that we see dating back to around 1600, but their origins are

much older. However, the Trulli of Apulia in particular, for their continuity and a

series of economic, social and cultural rights, developed assuming their

architectural features much more evolved than the other typologies at Trullo

present in the rest of the world, becoming an artistic heritage unique in its kind

(source: Protocollo d'intesa Sala Consiliare di Alberobello).

For this reason, to underline the importance and beauty of these Trulli, in 1996 the

Unesco declared the Trulli of Alberobello (BA) World Heritage site, by entering

this small city on the World Heritage List.

32

2.5 Historical origins of Harran and similarities with Alberobello

Harran is considered one of the oldest settlements in the world inhabited without

interruption up to the present day. It is mentioned in the book of Genesis and its

most famous inhabitant, Abraham, lived there for some years in 1900 BC. Some

historical evidence, such as the ruined walls, crumbling fortress and Beehive

houses, gives the city a highly evocative atmosphere mixed with a history able to

evoke ancient times. (Southern Italy, Lonely Planet 2015:628).

In the southeast of Turkey, there is the city of Harran. The name of Harran has

drawn immense attention and has raised debates regarding its origin among

historians. Some claim that the name “Harran” is as old as its history. In Greek

accounts, Harran is known as Karra, Kharran, Karais, whereas in Roman Latin

accounts, Harran is mentioned as Carrhae. In the Torah, the name is mentioned as

Haran, a city inhabited by Prophet Abraham. It is also believed that different

patriarchs such as Abraham and Jacob traveled to and lived a while in Harran

according to various early biblical accounts including Gen. 11:31-2 and Gen. 29-

31. In the Assyrian tablets, Harran is mentioned as I-na-ha-ra-an, meaning “a path

road, or travel”. This meaning is likely due to the importance of Harran’s

geographical location, which was once the knowledge and trading center that

connected important routes. Indeed, Harran was located at the intersection of the

33

Silk Road, Iraq, Syria, and Inner Anatolia, especially important as a connection

between the Euphrates River and the Levant, because this vital route avoided the

Nefud Desert and the great Harran basalt wastes to the west. Some believe that

Harran’s name comes from a cognate Arabic word harr, which means “hot”.

“Stripped from the grassy lands and shades, it seems like Harran’s name comes

from its own climate. Every part of it is boiling hot. You can neither find shade,

nor breathe normally” (Ramazan Şeşen. Harran Tarihi. Ankara, Turkey: Türkiye

Diyanet Vakfı Yayın Matbaacılık ve Ticaret İşletmesi, 1993, 21.)

Throughout its history, Harran has been the home of the Akkadians, Babylonians,

Assyrians, Hittites, Persians, the Alexandrian Empire, Romans, Byzantines,

Seljuks, Ayyubids, and many other dynasties and empires. Toward the end of the

Umayyad Dynasty, Harran served as the capital city of the Islamic Empire. Once,

Harran was known as a religious center, a commercial and agricultural city, and it

was famous for its cotton, honey, sweets, and measuring tools [Seasen, op.cit.,9].

In the period between 718-913, Harran went through its golden era as a cultural

and knowledge center. Renowned Islamic scholars such as Thabit Ibn Qurra (826

– 901), Al-Battani (858-929) and Ibn Taymiyyah (1263-1328) came from Harran.

After the Abbasid rule, Harran started losing its power and reputation. In 1098 the

Crusades set their expeditions in Harran, and as a result Harran lost most of its

power [Sesen, op. cit.,10]. Salahaddin Al-Ayyubi (1138-1193), commonly known

as Saladin, arrived in Harran to bring back its power. Saladin is a prominent

figure in Muslim culture, whose noble character won him Richard the Lion’s

respect. Hospitals, bazaars, madrasahs (schools), and bathhouses were built

during Saladin’s rule. After alternating periods of power and weakness, Harran

got a final, fateful blow in 1260 when Hulagu Khan, the grandson of Genghis

Khan, invaded the city. Mongol troops destroyed the city, including famous sites

such as the Grand Mosque and the city gates. Shocked residents of Harran fled to

nearby cities such as Mardin, as well as present-day Syrian cities such as Aleppo

and Damascus. After the Mongol invasion, once a commercial, agricultural, and

knowledge center, Harran turned into a mere village with a small population. In

1517 when Harran became part of the Ottoman Empire, its population consisted

of no more than 250 residents [Sesen. Op. cit.,12].

34

Nevertheless, Harran never regained its power again and remained as a small

Turkish province.

Today, Harran’s landscape is not reflective of its magnificent past that once

reigned in the city, prior to the Mongol invasion. However, what makes Harran so

special are the remaining structures of a past grand city. From a distance, what

first draws your attention is a 131-foot minaret and the remains of the Grand

Mosque (Ulu Cami) walls, a grandiose structure. The Sabians, a mysterious group

residing in the Harran region, used this structure as the great temple of the Moon

God, Sin. After an Arab invasion in 639, Iyaz bin Ganm turned this temple into a

mosque, and gave permission to the Sabians to build their temple in a different

location [Özfırat, op. cit.,96.].

Another important site that still exists in Harran is the Inner Fortress. With

dimensions of 426 x 295 feet and a height of about 100 feet, it is believed that the

Inner Fortress was composed of as many as 150 rooms [Özfırat, op. cit.,93]. Its

overall structure is rectangular-shaped and polygonal towers rise from its corners.

The architecture of the Inner Fortress is stunning; its beauty is complemented by

the view from the entrance doors up to the azure sky and cotton-shaped clouds,

and down to the unique, traditional Harran houses.

The true particularity of this town is the kümbet; this kind of house similar to the

Trullo of Alberobello.

Then, Harran’s beehive-shaped mud brick houses are called kümbet. According to

archaeological findings, the custom of building such houses dates back to

thousands of years in Northern Mesopotamia. Today there are around 960

kümbets in Harran. The bet is an ancient Semitic word for “house”. Every kümbet

has an open hole on top of the roof for the purpose of day lighting. This open hole

serves the dual purpose of a chimney. The conical shape and clay material have

excellent thermodynamic and air circulation properties. Kümbets are perfect for

Harran’s climate: they are cool in the summer and warm in the winter; as the

Trulli of Alberobello.A particular difference is that, the Trulli of Alberobello are

not open on the top part as the Kumbets, but they have the symbolic Pinnacle on

top, and it possesses the normal chimney on the side of the cone.

35

It is said that when kept in kümbets, hens hatch more eggs, domestic animals like

horses become tamer, and onions sprout faster. The Ministry of Culture bought

and restored 4 kümbets, which now collectively function as a museum. This

museum displays traditional costumes, jewelry, and other artifacts specific to the

region.

Apart from its ancient sites, the town of Harran has been famous for its hospitable

culture and traditions. Here is a bit of Ibn Jubayr’s description:

“Harran is full of kind and soft hearted people, who love foreign travelers, and

who defend and help the poor. Here the homeless does not feel the urge to beg –

they get their food and other provisions from Harran’s citizens. Harran’s citizens

are recognized as the most generous population … ” [Şeşen, op.cit.,22.].

People in this village carried patterns of two cultures, Turkish and Arab, and one

of the most evident indicators to this fact was that they spoke Turkey and Arabic

equally well2.

For all these reasons, besides being one of the cities where Abraham lived, Harran

is also famous for being one of the centers of worship of Sin, the God of the

Moon; but above all, this small town is unique in the world for its Beehive houses

full of history and mysteries just like the Trulli of Alberobello.

Trulli and Kumbets: same shape and structure, the same ability to keep the

temperature constant and above all the hospitality of these magic conical houses;

2http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-mesopotamia,

10/09/2015

36

this has led to establishing a cultural twinning between Alberobello and Harran in

2013, which attracted every year thousands of tourists from around the world,

boosting the economy of both towns, now under a continuous development.

8th

November, 2013: cultural twinning between Harran (Southeast Turkish) and

Alberobello (Southeast Italico), the first note for its conical constructions made of

terracotta, the second for its Trulli made of dry stone.

The similarity is obvious and goes beyond form and residential use: it is the

concept of "Beehive" settlement that intrigues the history of the two cities.

2.6 Cultural itinerary through the town of Harran: a mysterious biblical

village

At the center on the top of Mesopotamia, this place revokes the Patriarch

Abraham. Here he would be leaving, as the Bible says, for the land of Canaan,

and there he would return his servant Eliezer to seek a wife for his son Isaac, and

here it would be refugee Jacob to escape to the anger of his brother Esaù, and here

he lost two wives, living in Haran for at least 14 years. In short, it is a biblical

place strongly tied to the history of the Patriarchs.

For this reason, a visit to the village will take back you hundreds of years: to the

simple life of the people, the great steppe, the warm desert land, the majestic

silence of the places, they will show you the charm of a life that was of past and

nomadic eras. There you will find interesting monuments of the Hellenistic,

Roman and Byzantine periods:

37

In the historic area there are approximately 960 Beehive homes called kumbets, to

these Harran owes its fame; these Beehive houses represent a model dating back

to the 3rd

century BC, however, the buildings visible today is mostly built during

the past 200 years. It is believed that the particular structure of these houses give

designed to overcome a shortage of timber useful for building roofs, both to take

advantage of the availability of these bricks in the ruins of other buildings.

Houses of this type, unique in the whole Turkey, are also located in Northern

Syria.

The Harran Kültür Evi, within walking distance from the Castle, is a beehive

House open to the public, with a walled courtyard where you can drink a cold

drink after the visit.

38

Harran Kültür Evi (Cultural Center) with Beehive Houses. Southeast Turkey

Interior of Harran Kültür Evi or Beehive Houses

39

Roof of Beehive House. Harran, Southeast Turkey

The most distinctive aspect of Harran (population 7000) is the mud beehive

houses, and you can visit models of these at the Harran Kültür Evi (Cultural

Center). Harran’s traditional houses have a history of over three thousand years.

They are constructed on prismatic bases which are square or nearly square. The

dome height is about 5 meters maximum and they were built with 30-40 rows of

brick. The houses are quite spacious inside, because every dome is connected with

others by arches. These houses are cool and perfectly adapted for the climate of

the region. The thing hanging from the roof is made of local seed pods strung

together and bits of fabric. It is thought to bring good luck to the house3. )

You can visit also;

Fortress: in some beehive houses, on the far eastern side of the Hill, lie the ruins

of Kale. Probably in origin, there was a stronghold, here but the structure visible

today dates to the years after 1059, the period when the castle was conquered and

restructured by the Fatimids. From the original four polygonal corner towers,

there are only two.

Ruins: the ancient stone walls of the city, where today there are only a few

crumbling sections; originally had an extension of 4 km and along their path, there

3Source: mg src=”https://traveltoeat.com/wp-content/uploads/2014/09/wpid-Photo-

201409122259226.jpg” id=”blogsy-1410883182301.6267″ class=”aligncenter” alt=”Harran

with Green Fields in the Distance. Harran, Southeast Turkey” width=”500″ height=”375″>

40

were as many as 187 towers and four gates. Today of these remains only the Porta

Di Aleppo (gate), it restored and situated in the new part of the town.

Ruins on Top of Tumulus. Harran, Southeastern Turkey

41

Beehive Houses above an Ancient Building. Harran, Southeast Turkey

Beehive Houses beside the Ancient City Walls. Harran, Southeast Turkey

It is most important to visit:

Ulu Camii Mosque: in addition to the Kale, among the visible ruins, in the village

there is Ulu Camii, a significant mosque built in VIII century by Marwan II, the

last of the Umayyad Caliphs. The mosque is recognizable by its high square

minaret, rather unusual in the Turkish architecture style. It seems this is the oldest

42

mosque in Anatolia. In its vicinity there arose the first Islamic University and on

the slopes of the Hill, you can see the low ruins of ancient Harran, dating back to

about 5000 years ago (Source: Turkey, Lonely Planet 2015:629)

Ruins of Grand Mosque. Harran, Southeastern Turkey

Hence, visiting Harran you can discover its mysterious history, know its

hospitable population who carried patterns of two cultures, Turkish and Arab, but

also you can visit one kumbet where young daughter and son welcome you; they

will surprise to see tourists, but they will not surprise to receive random guests, it

is probably a norm in their family culture. In addition, a woman will invite her

neighbor family, and together the two families will prepare a delicious lunch for

you, including a popular Turkish appetizer and a specialty of southeastern Turkey,

Çiğ köfte translated as “raw meatball”.

(The Çiğ köfte was invented near Harran, in the city of Urfa, at the time of the

Prophet Abraham. Prophet Abraham destroyed the idols worshipped by the King

Nimrud and his nation, and instead invited them to worship God. Enraged King

Nimrud decided to punish Prophet Abraham by burning him alive. For the

execution purpose, all firewood in the Urfa region was collected, and as a result,

no firewood remained for people to cook) [Şeşen, op.cit.,22.].

Çiğ köfte was a creative invention of one woman, who, trying to feed her family,

mixed raw meat with bulgur and spices and crushed the mixture with tools made

of stone. For all these reasons, if you will visit Harran, it will be a unique and

43

evocative experience, ideal to see the historical similarities with the Trulli of

Alberobello, but above all, this experience will enrich your cultural baggage.

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CHAPTER THREE

3.1 Alberobello 2015: a year of increasing tourist flows. Data provided by the

tourist information and reception Office IAT

Through some data collected on the basis of my own experience and from those

derived from information and reception office IAT, we can say that this year,

Alberobello, the town world heritage of the UNESCO (United Nations

Educational, scientific and Cultural Organization) has confirmed to be one of

Puglia's favorite Italian and foreign tourists destination.

Firstly, to confirm it, there are same data provided by figures of industry and

municipal administration.

According to the local IAT (tourist information Office of Alberobello) there have

been at least 40 thousand visitors registered in September 2015.In fact, American,

British, French, German, Russian and Japanese tourists have been present in

various percentages in the capital of the Trulli along every month of this year.

This office suggests that most tourists stay in Alberobello from two to four days,

maybe staying in a typical Trullo or in a cheaper local hotel. Hoteliers and

managers of various scattered hotels or bed and breakfast confirm these data.

The data provided by IAT demonstrate an exorbitant increase in tourism

throughout the 2015, compared to the previous years, especially during the month

of August 2015. However, not all visitors pass from the IAT but the data about the

month of August are only an example of the tourism’s increase during this year, in

Alberobello;

TOURISM FLOWS IN ALBEROBELLO ON AUGUST 2015:

a) Individual tourists passed by the IAT only in August; there were 6299 Italian

and 3096 foreign visitors.It is important to note that among foreign tourists, there

were: 1032 Americans, 1314 French, 244 Spanish, 237 German, 3 Portuguese,

171 Japanese, 11 Russians and 1550 tourists of other nationalities.

b) Among schoolchildren passed by the IAT only in this month, there were 1173

Italians and 518 foreign visitors.

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c) Families with children: there were 1498 Italian and 728 foreign families

composed from 3 to 8 people and 1724 Italian and 958 foreign families from 8 to

18 visitors.

As a result, the IAT recorded only in August, 14303 tourists, but these represent

only tourists who have gone from the tourist office, and then they represent only a

small part of Alberobello’visitors throughout the working season.

These are numbers compared to the “good tourism” promotion policy, which

brought more and more people to choose Alberobello in the evening hours and in

periods of the year until recently characterized by low turnout, as tested, for

example, in last Christmas with the success of the “ Light Festival”, also

replicated in the summer.

The Confcommercio indicates 6-10% of the increase in attendances in 2015,

comparing to 2014, and it is also supported by a slight increase in sales.

According to the Confcommercio, tourists usually stay in Alberobello on average

only 2 or 4 days, it suggests that tourists would remain for a longer period in

Alberobello, if they will improve transportation systems.

In addition, the President of Confcommercio, Domenico D’Onghia, about it in an

article of the “La Gazzetta Del Mezzoggiorno” (Journal of the Midday) on

September 22, 2015 stressed the need to strengthen infrastructure and link

services to increase the stay of tourists in Alberobello:

“There are no trains on Sundays-suggests D'onghia-and it would be useful to a

shuttle bus to bring tourists to the sea”. (Domenico D’Onghia, 2015)

In fact, in Alberobello there are only the private railways “SUD EST” (South

East railways), offering service only from Monday to Friday; then, this service is

provided at inflexible times for tourists. For this reason, developing the transport

system would bring further tourism development and then economic town

increase.

Nevertheless, these data demonstrate that Alberobello recorded in 2015 an

increase in tourism development, compared to previous years; with 40,000

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overnight stays and 4,000 buses in parking lots. This is also demonstrated by the

hoteliers and shopkeepers, pleased with the results obtained and by the good

employment relapse of this season.

3.2 Summer 2015: positive results with the introduction of a new

management policy of public car parks

The new parking management policy of Alberobello is producing remarkable

results, by allowing the Municipality the use of resources, thus obtained,

especially for social services. Indeed, a considerable increase in 2015, compared

to 2014 on revenues derived from parking lots, and the money from this service,

now are used to school meals, care for the elderly, school transport, buses and

minibuses for seniors.

In fact, 580 thousand euros are the total gross amount derived from parking cars

only in the period between September 2014 and August 2015. In particular, there

is the application of different rates in the ZONE A (residential), that has produced

a recess of 140 thousand euros and the ZONE B (tourist) with revenue of 335

thousand euros.

The current Administration has chosen to change the previously adopted system,

with this new system, ensuring greater control over cash receipts and bringing in

the municipal takings an income equal to 61.77% of the total amount (293

thousand euros), while at the Abaco spa, a company that will manage the system

until 2018,182 thousand euros "for year" (32%) will be left. In fact, in August the

ZONE B, the tourist and commercial one, it has given the enormous increase in

the flow of tourists, there was an income of 140 thousand euros, while in July of

90 thousand euros and in June 65 thousand euros. These gross recesses involve

also the VAT and the part payable to the company that runs the service.

These are numbers that signify the good tourism promotion policy of territory

revival taken by this administration, it is the result of a shared management with

associations and operators in the territory, this is linked to the events that have led

more people to visit Alberobello and to choose it in the evenings also in periods of

the year (January and July) until recently chosen with less turnout.

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Furthermore, it is not underestimating the employment aspect of this new public

parking policy. However, the new system foresees the recruitment of 40 work

units in the entire period (in semester turn) under contract with the Abaco spa.

The town of Alberobello has signed the contract with the Abaco spa until 2018.At

the end of it, all the equipment (23 parking meters, 4 changes coins, 1 handheld,

electric pedal bicycles, 1 cent coins, etc.) will become the property of the town

Municipality, and from that moment all the profits now received by the Abaco spa

company (32%) will be completely amortized by the municipality, and then this

will increase further the town's economy4.

For this reason, due to the excellent results obtained, it is clear that the new policy

of the public car parks is another important factor of Alberobello tourism

development.

Furthermore, 4 thousand buses of tourists have arrived in town during the past 5

months to visit the Trulli and as a result, we have a profit of over 200,000 euro

cashed in August 2015, against the 81000 of 2014.

Therefore, this massive influx of tourists has brought a considerable increase in

the economy of Alberobello: there were 580000 euros of parking cars’ cash

amount in the period between September 2014 and August 20155.

4Il comunicato stampa dell’Amministrazione Comunale, “Estate 2015: risultati positivi con

l’introduzione di una nuova politica di gestione dei parcheggi pubblici” , in La Piazza, October

2015, p.43 5Patrizio Pulvento, “Albergatori e negozianti soddisfatti. Buona anche la ricaduta occupazionale”,

in La Gazzetta Del Mezzoggiorno, 22 September 2015

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3.3 Creativity and synergy, the key of the tourist and cultural achievement in

the 2015: an eventful year for Alberobello

Tourism results show that in 2015 we had an increase of tourism in Alberobello in

comparison to 2014; this is above all thanks to the numerous public and cultural

events held during this year. New or regular events held in Alberobello,

demonstrate that creativity and synergy of citizens are the key for the tourist

success of this small but magic town.

A true innovation of this year has been the “Alberobello Light Festival”; we have

seen from the 6 December 2014 to the 6 January 2015 its first edition, it was an

event promoted and realized by AGIT Association in collaboration with the

Municipality of Alberobello and the support of 50 merchants of Rione Monti.

Alberobello, recognized as a world heritage site by UNESCO in 1996, has been

chosen to host the games of light and colors, on the occasion of the advent of

2015, UNESCO International Year of light; According to it, Light is not only a

symbol of life, civilization and even of spirituality.The light is also a practical

resource, fundamental to social and economic development.

For this reason, the ONU has decided to dedicate the 2015 to light and the

development of related technologies.

In addition, the United Nations General Assembly proclaimed the 2015, the

international year of light and of light-based technologies (IYL2015). The aim is

to raise awareness of the essential nature of light as an energy source, on the

development of education, in telecommunications, in the health and agriculture,

and therefore to promote the adoption of new technologies6.

6www.focus.it

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As a result, the International Year of Light will consist of coordinated activities on

national, regional and international levels. Activities that will be planned for

people of all ages and all backgrounds who can gain an appreciation for the

central role of light in science and culture, and as a crosscutting scientific

discipline that can advance sustainable development.

In the name of cultural value of Alberobello, during the first edition of the Light

Festival, from 6 December 2014 to 6 January 2015, the Trulli have been

illuminated with stars and other Christmas symbols, making historic center even

more enchanting. On this occasion, over one hundred thousand people came to

Alberobello in a notoriously low season period.

For this reason, considering the great success of this initiative,“Alberobello Light

Festival” was revived a few months later with some new features; indeed, on the

occasion of the 125th

anniversary of the death of Vincent Van Gogh, the

Impressionist painter who lived in the second half of the nineteenth

century,spotless walls of Trulli have become canvases on which to project the

most famous works of the great Dutch artist, “The Starry Night” (la Notte

Stellata).

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Light and colored stars among the seven streets of Rione Monti

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Alberobello with snow and light stars

However, it is important to underline the best economic results of Summer Light

Festival on July 2015, compared to its Winter Edition;in fact, during the summer

edition dedicated to known painting of Van Gogh with the “Notte Stellata” (The

Starry Night), promoted and created by the association AGIT with the

Municipality of Alberobello and the support of almost 100 tour operators had

been over 250,000 the attendances registered.

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St. Anthony’s Church illuminated by “The Starry Night”

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You can lose yourself between Trulli and colors in Rione Monti

The narrow streets of the historic center of Alberobello, its brightening charm and

culture, these have become an attraction for tourists intrigued from every part of

the world, they visited Alberobello also to take a photograph in front of the

impressive showings.In addition to the splashes of color clearly distinguishable

belonging to the “Starry Night”, some areas of the historic center are hosting other

types of projections, which are closely related to the architectural history of

Alberobello; there are light effects that represent certain symbols painted with

lime, which you can see by looking at the cones of the Trulli. The historical

significance of these symbols is not yet well understood, but there is hypothesis

that their function was to identify the families residing in Trulli, or that they had a

magical and superstitious value (the most important is casting out the evil eye).

54

Finally, the Light Festival was an innovative and unique event that has further

enhanced the territory and the Trulli of Alberobello. Its tourist feedback is great

also at international level; in fact, there were over 250,000 the attendance

registered between Italian and foreign visitors, so it is thought that this event may

be repeated in the future.

However, there were also many other events and festivals developed during the

2015 in Alberobello that suggest the cultural and tourist importance of this small

town on local and international level:

31 July-1 and 2 August, 2015: the XXXII International Folk Festival “City of the

Trulli”, (XXXII Festival Folklorico Internazionale “Città dei Trulli” Alberobello –

Italy).

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Participating groups:

1) Agrupaciòn Cultural “INANGA RAPA NUI” Isola di Pasqua (Cile)

2) Group “BALE’ POPULAR DE CAMPINA GRANDE’’ Campina Grande

(Brasile)

3) Ballet Folklorico “ATENEO FUENTE” Coahuila (Messico)

4) Groupe Folklorique “NOUVELLE EPOQUE” Québec (Canada)

5) Gruppo Folklorico “ARIA di CASA NOSTRA” Alatri (Frosinone)

6) Gruppo Folklorico “I FIGLI di LAURO” Lauro di Sessa Aurunca (Caserta)

7) Group Folk "CITTA' DEI TRULLI" Alberobello (Bari)

8) Group Folk, "I PULCINI" Alberobello (Bari)7

This event is held every year in Alberobello and each year it obtains a great

success, it is among the most-watched and applauded on the season. The success

comes from the popularity of this initiative and its international importance, so

groups from Easter Island, Brazil, Mexico and Canada with the local folk group

participate in an international competition. Furthermore, this international event

demonstrates cultural significance of Alberobello which can compete with other

peoples and customs in the world.

For these reasons, the Folk Festival is held every year in Alberobello experiencing

increasing success and interest of local and foreign public which arrive in the

town to see this manifestation and remain attracted by the beauty of Trulli. This

event thus increases and further develops cultural tourism in Alberobello8.

7organization: Gruppo Folklorico “Città dei Trulli” Alberobello, info@alberobellofolklore.it-

www.alberobellofolklore.it 8Interview of the President of the Festival Nino Agostino, Alberobello, 2015.

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Another most important event for the increase of tourism in Alberobello is “La

Notte Dei Briganti”:

“La notte dei Briganti” IX Edition was held between the 22 and 23 August 2015.

This event is closely linked to the history of Alberobello and its liberation from

feudalism and by brigandage. Faith, trust and loyalty are the topics covered in this

cultural event; they emerge through nine scenes represented in costume. In fact,

actors and figurants personify subject actually existed or of fantasy, whose stories

intertwine with each other. In this event each year is developing a different theme

related to the history of Alberobello and its traditions; This year the rivalry

between two families that are not favorable to the marriage of their children was

chosen. All this is narrated in the suggestive scenery of the woods of the Murgia

dei Trulli that have been in the past characterized by the phenomenon of the

brigandage.

Furthermore, at the end of the event, guests can taste a typical dish of the Apulian

tradition. Hence, this event mixes culture, traditions and local customs.

“La Notte dei Briganti” is organized by the Association for the recovery of the

tradition and culture of Alberobello A.R.T.E.C.A, which promotes culture,

sociality and solidarity, recovers the traditions, promotes research and the

collection of documents that represent the area’s distinctive features to enhance

them and disclose them in larger forms.

The Association A.R.T.E.C.A organizes also other cultural events in Alberobello

as “the historical commemoration of the independence of Alberobello” (La

Rievocazione Storica dell’Indipendenza Di Alberobello), which incorporates the

historic events of May 27, 1797 and proclamation of Alberobello City.

These charming and typical events each year attract more and more local and

foreign tourists attracted by their historical and cultural significance; for this

reason these events are important for the economic and cultural development of

the small town9.

9Interview at the president A.R.T.E.C.A., Carmela Didio

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In addition to historical and cultural events during the summer season, there are

countless musical and entertaining events that increase tourism in Alberobello;

July 2015: “Beer and Trulli”, It is an example of innovative event organized by

the association AGIT with many traders of Largo Martellotta. On this occasion,

approximately 90,000 people arrived in Alberobello during the nine days, rich of

musical, cultural and gastronomic events, these all dedicated to guests of all ages.

However, it is important to underline that, the realization of events listed above

required a financial commitment of over 160,000 euros. 90% of this amount was

funded by private operators and the receipts of the manifestations. 10% comes

from municipal funds. This organization is representative of a town, UNESCO

World Heritage, as Alberobello unique in the world10

.

10

Francesco De Carlo, president AGIT, “La Piazza”, October 2015.

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3.4 Tourist itinerary through the town of Alberobello: a tour between the

historic center with the most important Trulli and monuments

UNESCO World Heritage Site since 1996 to protect the unique architecture of its

1500 Trulli, Alberobello resembles an urban sprawl-for gnomes. The small town

is inhabited by 11157 people and is located at 403 meters above sea level.

The “Zona dei Trulli” on the western hill of the town is a dense mass of 1500

beehive-shaped houses, white-tipped as if dusted with snow. These dry-stone

buildings are made from local limestone; none is older than the 14th

century.

The town is named after the primitive oak forest Arboris Bellis (beautiful trees)

that once covered this area. It is an amazing area, but also something of a tourist

trap because from May to October bus-loads of tourists pile into Trullo homes,

drink in Trullo bars, sleep and shop in Trullo shops.

The old town of Alberobello is divided into two parts by the central Via

Indipendenza and Largo Martellotta; if you park in Largo Martellotta, follow the

steps up to the Piazza Del Popolo where “Belvedere Trulli” offers fabulous views

over the whole higgledy-piggledy picture.

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There are many monuments and places of historical, artistic and cultural interest

to visit. The tourist tour through the narrow streets to discover the most suggestive

corners of the Capital of the Trulli, as well as its monuments and museums, it

starts from the “Belvedere” Terrace. Here the visitor can enjoy a splendid view

over the old town, dominated by conical roofs adorned with the mysterious

symbols drawn with lime, you can warn immediately to be in a unique city in the

world.

The tour continues with a visit to the historic “Rione Aia Piccola”, consisting of

about 590 Trulli, these most still used as dwellings. The name “Aia”(Hague),

draws a large clearing which was once used for threshing grain. In this Rione that

is a small haven of tranquillity, here between white cloths and the friendliness of

its inhabitants, with a little luck you can see the old women making the mass for

the famous “orecchiette”, typical Sunday dish, and you can see the masters

“Trullari” working the stone, by hand, for the restoration of Trulli. In the Aia

Piccola, you can also encounter the “Museo dell’Artigianato Dei vecchi e dei

Nuovi mestieri”(craft Museum of old and new crafts), where you can admire tools

of the artisan culture of our land and the Oil Museum. Here, an ancient oil mill

and old tools of the peasant culture, its form the backdrop to a pleasant tasting of

extra virgin olive oil, it is our gold, and typical products.

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At the end of the tasting, you can continue to Piazza XXVII Maggio (day of

liberation of the “Selva” from feudal vassalage), on which is located the Museum

of the Territory (Museo Del Territorio). This museum is formed by three different

structures of three different historical periods. There are rough Trulli of the

ancient period; Trulli of a recent period; and a two-floor modern building.

The Museum of the Territory (Museo Del Territorio) and The Oil Museum.

Then you can reach D’Amore’s House (Casa D'Amore): it is situated in Piazza

Ferdinando IV. It is the first construction built in 1797 without the architectonic

features of the Trullo. In fact, it was built with bricks and mortar. Therefore, it

symbolizes the liberation of the inhabitants of Alberobello from the tyrannous

feudal power, thanks to the Royal Decree (on May 27th

,1797, the Selva became an

independent state-owned town under the royal authority. During that year a two-

floor house made of bricks and mortar was built in honor of the future mayor of

Alberobello, Francesco D’Amore). Here there was also the first town hall of the

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city. D'Amore’s House is a monument declared a world heritage site; now it is

home to several cultural activities.

After, you can reach the Medici’s Holy Saints Cosmas and Damian Cathedral,

founded in 1609 on an agricultural area by the vassals of The Selva, who felt the

need of building in their own old town a votive Chapel for praying and finding

solace in God. The Church construction ended in the following centuries. Inside,

it is possible to admire two wooden statues of the Holy Saints Cosmas and

Damian, the patron saints of the town. They were born in Arabia by Christian

parents, but they preached the Christian faith anywhere, causing up roads in the

places of their pilgrimage.

They were imprisoned by the Governor Lisia, enemy of the Christianity and were

decapitated on September 27th

302 AD. In 1785, the Reverend Cataldo Perta,

Vicar of Alberobello, moved the mortal remains of the two Martyr Saints to

Rome: St. Cosmas’head fragment and part of Damian’s forearm are preserved in

the reliquary, inside the Sanctuary. This Chatedral is constructed in neoclassical

style and it was designed by the Architect Antonio Curri. The two statues inside

the shire are from the XVIII century.

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The Medici’s Holy Saints Cosmas and Damian Cathedral

Behind the Church, in Piazza Sacramento lies the Trullo Sovrano, which

represents the most advanced example of two-floors Trullo, where, between the

hearths, cooking equipment and frames, you can still feel the atmosphere of the

past. Built in the 1st half of the VIII century, since 1923 it is a national monument.

It is the most articulated Trullo with two floors. It is characterized by the twelve

well-planned Trulli which go to make it up. At their center, there is the splendid

cupola of the Trullo Sovrano which is as high as fourteen meters. As well as the

rooms which are living in, the building is also made up of the chapel and various

other rooms used for other activities. The large front door has a pointed arch in

typical Hellenistic style, and over it there is a lunette with a crucifix. The

courtyard, stables, covered barn, vegetable and flower garden and all the other

buildings necessary to a large house are all indicative of the wealth of the family

that built them all. In front of the house, in the middle of a wide open space,

stands the water tank.

The Trullo Sovrano, which was built for the Perta family around 1780, was made

over to the Confraternity dei Santissimi as an oratory in 1823. For a long time it

contained the relics of the patron saints of Alberobello, the holy doctors Cosma

and Damiano. It is called Sovrano (sovereign) because the highest skills of

construction were used to build it.

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You can admire also the original interior of the Trullo Sovrano:

The tour ends in the old town district of the “Rione Monti”, which has over 1000

Trulli arranged in seven different streets of incomparable beauty. It is situated in

the southern hill of the town. Along seven streets going from the top to the bottom

of the hill, Trulli covers the whole area. The six roads which lead up from the

valley to the top of the hill have all been given names which are reminders of

moments of suffering and glory of the first World War: Monte Santo, Monte

Sabatino, Monte San Gabriele, Monte San Marco, Monte San Michele and Monte

Nero. Here visitors will be attracted by the mastery of numerous craftsmen with

their shops who alive until late in the evening the neighborhood. Then, walking

through these streets it is possible to purchase local gastronomical and artisan

products from many stores spread all around. The Rione Monti was declared a

National Monument in 1909.

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The Rione Monti

In the “Rione Monti” you can see one of the most particular Trullo, the Trullo

Siamese: it is formed by two conic roofs meeting on the top. Here is its story;

inherited from the father, two brothers lived there as long as they fell in hate for

each other because of a girl, who had promised her love to the elder but fell in

love with the younger. As soon as the love affair was discovered, the family life

between the two brothers became quarrelsome. According to the will of both, the

building was split by a wall and each brother housed half of it.

The tour ends with a visit to the Church of Sant'Antonio on top of Rione Monti. It

was built in 1926 on the initiative of the priest Antonio Lippolis and thanks to the

offerings of the people of Alberobello. In 1926 the master of art De Leonardis

started the construction of St. Anthony’s Church. Its main vault is characterized

by a 25 meter high Trullo sided by two small Trulli dominated by another Trullo

placed on the bell tower.

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The Romanesque style of the Church is pervaded by the peculiar and picturesque

architecture of the Trullo. Indeed, it is the only church having the dome shaped as

a Trullo. Nowadays it is a parish ruled by the “Don Guanella” priests11

.

History, culture, traditions, gastronomy and mystery; Alberobello is a unique

small town in the world, that fascinates and amazes more and more local and

foreign visitors.

You can rediscover it through its most beautiful and interesting points that will

lead you to dive between legend and culture and to its possible biblical origins.

11

“Alberobello New photographic and historical guide”, new edition Obbiettivo Mediterraneo by

Trimboli, 2015.

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3.5 Alberobello: cultural tourism destination

Alberobello aims to be perceived as a cultural tourism destination in the tourism

market. Although there are many definitions of cultural tourism, it is difficult to

clarify what it represented in the past century.

The UNWTO-World Tourism Organization (1985) states that “cultural tourism is

a movement of people that takes place primarily with for cultural reasons and

includes study tours, cultural and artistic tours, participation in festivals and other

events, visit to historical sites and monuments, travel to study nature, folklore, art

and religion”.

Recent studies state that this definition is too restrictive because it pertains

exclusively to those who are interested in culture only for passion or profession.

Indeed, today, the most appropriate definition to define cultural tourism is

believed to be offered by B. McKercher and H. Du Cros (2002), who define it as

“A form of tourism that attracts visitors from other places alike, which have a

limited availability of time and who might not know anything about the cultural

significance of the monument or site they are visiting”.

From the experience in the tourism sector in Alberobello, and also from various

interviews carried out on this territory, it can be argued that this definition is

perfectly adaptable to tourism in Alberobello; in fact, most tourists who arrive in

this small town, are unaware of the true cultural origins of the town's, of its

historical connections with the Turkey, of the origin of symbols on Trulli cones

etc.

As a result, Italian and foreign tourists even during a simple pleasure trip to

Puglia, attracted and intrigued by Trulli and their history; therefore also for a brief

stop of time they can immerse in the culture of this magical town.

Moreover, culture is the new frontier of tourism development and it is not

necessarily intended for experts and connoisseurs of art and knowledge.

Today culture speaks a universal language and it is also aimed at all those who are

not familiar consumer of this type of good. The holidays become an occasion to

deepen and broaden their range of experience. Tourist is no longer a passive

receiver of experience built by tourism enterprises, but he is himself in the first

line to build it, to create his “experiences”.

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In addition, this kind of exploitation of cultural tourism reflects the profile of the

many tourists that every year, especially in summer, visiting Alberobello. In fact,

these fit the Trulli inside their beach holidays, they return just in the definition of

McKercher and H. Cros.

Finally, we can say that Alberobello is becoming a special destination for foreign

tourists attracted by new possible cultural initiatives developed in this town;

indeed, nowadays, tourists are attracted by new initiatives such as: special

walking tour, bike tours, and activities of tasting and direct contact with the

typical landscape such as the cooking school that is done in a typical trullo.

Then for all these reasons and for its infinite beauty, Alberobello can be placed in

the field of international cultural tourism and can represent one of our cultural

heritage to protect and develop more and more12

.

To sum up, Alberobello has a glorious past, which today is able to conquer

tourists from all over the world, attracted by its typical conical houses, festivals,

dances and the typical charm of its local customs. However, these Trulli for their

particular shape can be compared and linked to many other houses around the

world too with cone shape.

In fact, in Alberobello we can see over 1500 Trulli, dating from around the 17th

century, but their origins are much older: indeed some people compared them to

ancient buildings of Egypt or to buildings found in an Aztec capital or even in the

far East. Nevertheless, the houses more similar to our Trulli are the Kumbets of

Harran in Turkey.

For this reason, this thesis is born with the intention to recall the historical origins

of Alberobello but especially with the intent to honor the inventiveness of those

who have transformed tourism in Alberobello, making it a true cultural tourism,

above all rediscovering and reassessing the beauty of the area for a growing

number of tourists who every year arrived in this small magical town.

12

internet site: www.alberobelloexperience.it

68

BIBLIOGRAPHY

BOOKS:

1. Dallen J. Timothy, Stephen W. Boyd (2007), Heritage e turismo, Milano,

Ulrico Hoepli Editore S.p.A.

2. Greg Richards (2007), Cultural Tourism: Global and Local Perspectives, New

York-London, Routledge

3. Richard Sharpley, David J. Telfer (2011), Tourism and Development: Concepts

andIssues, Clevedon-Buffalo-Totonto, Channel view publications

GUIDEBOOKS:

1. Bettina Durr (2014), Puglia. Con atlante stradale, Milano, Marco Polo

publication Edt

2. Cristina Bonetto, Gregor Clark, Helena Smith (2014), Southern Italy, Lonely

Planet Publications Pty Ltd

3. Francesca Filippi, Sara Fiorillo (2015), Puglia, Torino, Lonely Planet

Publications Ltd

4. James Bainbridge, Brett Atkinson, Steve Fallon, Will Gourlay, Jessica Lee,

Virginia Maxwell (2015), Turkey, Lonely Planet Publications Pty Ltd

5. Obiettivo Mediterraneo 2015 (Cultural Asoociation), Apulia Between myth and

history: Photographic and Historical Guide, Roma, Trimboli editors

6. Obiettivo Mediterraneo 2015 (Cultural Association), Alberobello, The city of

Trulli: New photographic and historical guide, Roma, Trimnoli editors

69

JOURNALS:

1. Patrizio Pulvento (2015), “Trulli, 40mila pernottamenti e 4mila pullman nei

parcheggi”, in La Gazzetta Del Mezzogiorno, N.258, Tuesday 22 September 2015,

P-X, Edisud S.p.A.

2. Presidente AGIT Francesco De Carlo (2015), “Un anno ricco di eventi” and

“Estate 2015: risultati positivi con l’introduzione di una nuova politica di gestione

dei parcheggi pubblici” in La Piazza: periodico di vita cittadina, N.10, October

2015, third year, P-42-43, head director Domenico Giliberti of the cultural

association of social promotion.

SITOGRAPHY

1. 2015 Anno Internazionale della Luce, visited on 30/01/2015,

internet site: http://www.focus.it

2. Gemellaggio Alberobello-Harran, 8 November 2013, internet site visited on

12/09/2015:

http://www.comunealberobello.gov.it/index.php?option=com_content&view=artic

le&id=581:gemellaggio-alberobello-harran&catid=232&Itemid=345&lang=it

3. Harran: Ancient Crossroads City of Mesopotamia, 2013, visited on

10/09/2015, internet site:

http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-

mesopotamia

4. Harran, Southeasten Turkey, September 12, 2014, internet site visited on

10/09/2015:https://traveltoeat.com/harran-southeasten-turkey/

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RIELABORATO IN ITALIANO

L’Italia possiede un ricchissimo patrimonio culturale e artistico. Il territorio

nazionale in lungo e in largo è pieno di città e paesi unici e particolari, dove

sorgono monumenti, chiese, musei, castelli, gallerie d’arte, antiche biblioteche,

archivi e teatri, e anche dal punto di vista naturalistico può vantare paesaggi

diversi, da nord a sud, luoghi ancora incontaminati che attirano periodicamente

turisti da tutto il mondo.

Dunque, poiché il nostro territorio possiede un immenso e particolarissimo

patrimonio culturale, è importante mettere in evidenza che però questo territorio

stà cambiando, la sua concezione e il modo di utilizzarlo si stanno evolvendo;

infatti, osservando qualsiasi meta turistica italiana si può osservare come essa stia

diventando meta non solo del turismo di massa presente soprattutto durante la

stagione estiva, ma anche meta del turismo culturale che negli ultimi anni si sta

ampiamente sviluppando.

Per questa ragione, è fondamentale dare una definizione di turismo culturale per

capire in cosa esso viene contraddistinto dal turismo di massa, in una panoramica

che parte dalle origini del turismo fino ad arrivare ai giorni nostri. Particolare

attenzione deve essere posta su quei cambiamenti avvenuti negli ultimi decenni

del XX secolo che hanno trasformato profondamente quella che è, allo stato

attuale, l’industria forse più importante al mondo, il turismo (Sharpley 2011:20).

Inoltre, studiando i suoi nuovi bisogni e desideri e il modo in cui ci si muove per

soddisfarli, si ottiene un ritratto del nuovo prototipo del turista culturale in

contrapposizione al turista di massa.

Di conseguenza, definiamo turismo culturale una forma di turismo che non solo si

interessa della cultura di una specifica regione o paese, della storia, dell'arte, del

patrimonio ambientale, dell'architettura, della gastronomia, della religione, delle

tradizioni e di tutti gli altri elementi delle popolazioni in specifiche aree

geografiche; ma un turismo in cui la cultura diventa il motivo principale per cui si

intraprende un viaggio e si sceglie di soggiornare in un luogo per un tempo

prestabilito. Questo modo di considerare il turismo è piuttosto recente, se

consideriamo che nell’antichità i viaggi erano quasi esclusivamente legati a motivi

commerciali, oltre ad essere piuttosto disagevoli per mancanza di strutture

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adeguate e mezzi di trasporto che rendevano gli spostamenti eccessivamente

lunghi, costosi e talora anche pericolosi. Infatti, i pochi individui che si

arrischiavano ad affrontare un lungo viaggio senza fini commerciali e con

collegamenti e mezzi improbabili, erano i pellegrini sospinti dalla fede. La cultura

del luogo non sembra interessare i viaggiatori almeno fino all’Ottocento.

Infatti, solo dall’Ottocento in poi la cultura comincia ad assumere un ruolo

predominante nei viaggi, grazie alla diffusione del fenomeno Gran Tour che si

diffonde principalmente in Europa tra le classi più abbienti, in particolare tra i

giovani aristocratici. Consuetudine del Gran Tour era quella di trascorrere un

soggiorno (un tempo che variava approssimativamente dai quattro mesi ai tre

anni) lontani dal proprio paese di origine al fine di perfezionare il loro sapere e la

loro formazione. Possiamo quindi definire il Gran Tour come il viaggio di

istruzione per eccellenza attraverso il formativo esercizio del confronto con la

cultura del luogo.

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Tra le destinazioni più comuni vi erano l’Italia del nord, con Firenze, Venezia,

Roma, Milano e Bologna (dove all’epoca l’itinerario era stato reso piuttosto

congeniale da strade battute da pellegrini e studiosi dell’immenso patrimonio

culturale italiano), seguita da Grecia, Francia, Germania e Inghilterra. Quello del

Gran Tour fu un interessante fenomeno dove per la prima volta si inizia a

considerare il viaggio in modo meno utilitaristico in senso economico e più legato

al piacere e all’arricchimento culturale. Notiamo infatti come il piacere comincia a

proporsi esso stesso come fine in nome di una curiosità che si farà, col passare del

tempo, sempre più impellente e audace, in nome della conoscenza da un lato e del

piacere dell'evasione e del puro divertimento dall'altro. Con il passare del tempo e

del progresso tecnologico, la propensione a viaggiare si democratizza sempre di

più fino ad arrivare ai giorni nostri, quando assistiamo ad un altro tipo di

fenomeno, quello del turismo di massa.

Caratteristica principale del turismo di massa è la commercializzazione del

turismo iniziata negli ultimi decenni del Novecento e favorita senza ombra di

dubbio da un benessere diffuso e generalizzato, da infrastrutture che hanno dato al

mondo le fattezze di una immensa rete globale e da mezzi di trasporto che

diventano sempre più veloci e confortevoli e il cui utilizzo è incoraggiato da

prezzi man a mano più bassi. Quindi, allo stato attuale delle cose infatti, il turismo

è diventato la più grande industria del mondo. I viaggi internazionali e quelli entro

i confini della nazione, il vedere luoghi e spazi nuovi, incontrare nuova gente e

vivere nuove esperienze stimolanti, arricchendo altresì il proprio bagaglio

culturale è, per molti, diventato uno stile di vita.

L’Organizzazione mondiale per il turismo (WTO) ha verificato che il patrimonio

culturale è diventato una componente imprescindibile in quasi il 40% di tutti i

viaggi effettuati, specialmente quelli che prevedono mete internazionali.

È interessante notare, poi, come il numero di questi tipi di spostamento stia

crescendo a dismisura. Le aspettative dei turisti si diversificano aspettandosi che

venga soddisfatta una gamma di interessi sempre più ampia e variegata attraverso

una presentazione del prodotto turistico nuova e originale, al fine di sconfiggere

la concorrenza (Dallen, Boyd 2007:1).

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Inoltre, la maggior parte degli studiosi è d’accordo nel definire il patrimonio

culturale un’eredità intrinsecamente collegata al passato e da trasmettere alle

generazioni presenti e future. Tra gli elementi che costituiscono il patrimonio

culturale è opportuno fare una classificazione delle risorse tangibili, come città

storiche, luoghi di culto, monumenti, reperti storici custoditi nei musei,

documenti e archivi; e risorse intangibili che ricoprono i valori, i costumi, le

cerimonie, gli stili di vita, le tradizioni, le feste, le arti e gli eventi culturali.

Tuttavia, molti studiosi, ritengono tale definizione, non del tutto esauriente,

arrivando essi ad affermare che a costituire il patrimonio culturale sia un

qualunque tipo di scambio o relazione intergenerazionale. Strettamente collegato

al concetto di patrimonio culturale, vi è quello dell’identità. Il concetto d'identità

viene definito sinteticamente come la concezione che un individuo ha di sé stesso

strettamente legata e influenzata dal conteso in cui vive. Dunque, siccome è il

passato che forgia il presente ed il futuro, è evidente quanto sia importante

considerare il patrimonio culturale come un ponte che ci tiene connessi alle nostre

origini e che in maniera viva ci condiziona. Per questo motivo la nostra identità

condiziona e influenza qualsiasi viaggio e quindi rappresenta un elemento

determinante nella nuova concezione del turismo culturale. Si delineano quindi le

principali caratteristiche di chi come turista sceglie destinazioni, col preciso

scopo di far parte e godere di un’esperienza così stimolante per la mente e per i

sensi; da un punto di visto demografico, statisticamente, il fruitore culturale,

rispetto al pubblico di massa, è una persona più istruita e colta, possiede

mediamente titoli di studio superiore (laurea o diplomi equipollenti) e di

conseguenza tende anche a svolgere professioni più remunerative, tende inoltre a

viaggiare più spesso, anche per periodi brevi che, al contrario del turista di massa,

non risentono del fenomeno della stagionalità. Tende a prediligere gli hotel e

preferisce sperimentare la cucina e i prodotti tipici locali, rendendo così la sua

esperienza complessiva sul luogo, variegata e completa. Da un punto di visto

psicologico, invece, è interessante mettere in luce, le motivazioni più inconsce

che albergano in questo tipo di individuo, come la nostalgia: Beker e Kennedy

(1994:169) hanno descritto la nostalgia come “l’anelito, sentimentale o

dolceamaro, verso un’esperienza, un prodotto, o segno che viene dal passato” e

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Belk (1990:670) invece l’ha definita come uno “stato d’animo elegiaco” che

suscita in noi, ad esempio, l’ascolto di un tipo di musica, la contemplazione di

una scena o di un oggetto. Sarebbe questo sentimento dunque, che spinge gli

individui a ricercare un certo tipo di esperienza, con grandi implicazioni emotive.

Da ciò risulta che il fruitore culturale è interessato al proprio passato e a quello

degli altri, nello sforzo di capire meglio se stesso, mettendo in relazione

l’esperienza fatta, alla sua vita personale. (Dallen, Boyd 2007:56). La nostalgia,

quindi rappresentata la motivazione profonda e inconscia che fa da motore

all’ingranaggio del turismo culturale.

Tuttavia è doveroso parlare anche delle ragioni più in superficie, facilmente

deducibili nel contesto in cui si manifestano: quello dell’interpretazione e

dell’educazione. Definiamo con il termine interpretazione un processo mediante

il quale lo spettatore acquisisce il significato e piena consapevolezza di ciò a cui

assiste. Alla base dell’interpretazione vi è l’educazione, che si riferisce a ciò che

le persone apprendono e al modo in cui lo apprendono.

Gli obiettivi dell’interpretazione sono quindi quelli di educare le persone, offrir

loro una esperienza piacevole e coinvolgente e, cosa più importante, far interagire

questi aspetti fra loro. L’interpretazione è quindi intrinsecamente collegata

all’educazione, ma senza l’interpretazione, l’educazione si rivela un processo

abbastanza sterile e fine a se stesso. Queste componenti suggeriscono che fare

turismo culturale significa essere consapevoli; non fermarsi ad una conoscenza

nozionistica di quanto si è appreso, ma essere più curiosi, attenti, rispettosi e

partecipativi. In sostanza, assistere ad un cambiamento positivo rispetto al punto

di partenza, intraprendere un’evoluzione personale. È qui che entra in gioco un

altro concetto fondamentale: quello dell’intrattenimento. Tradizionalmente il

piacere e il divertimento, che scaturiscono dall’intrattenimento, sono sempre stati

contrapposti all’educazione, come se fossero entità dicotomiche. Tuttavia al

giorno d’oggi vi è un approccio diverso che mira a mescolare questi ingredienti in

un mix vincente. Sebbene non è sempre possibile valutare dove finisca

l’intrattenimento e dove inizi l’educazione, sì può però affermare che non si

escludano automaticamente a vicenda. Questo concetto è relativamente recente

nell’approccio del marketing del turismo (Dallen, Boyd 2007:158-159).

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Tutto ciò dimostra che negli ultimi decenni si è assistito ad un cambiamento di

rotta per quanto riguarda le dinamiche del turismo; affiancata alle mete

tradizionali e più internazionalmente note, vi è una rivalutazione di luoghi meno

noti, periferici, non ancora toccati dall’industria del turismo di massa. Il motivo

per cui queste destinazioni risultano così affascinanti agli occhi dei visitatori più

esigenti, si può riscontrare nel loro valore di autenticità. Quindi, possiamo

definire l’autenticità come una rappresentazione vicina all’essenza del bene

culturale, lontana da una tendenza tutta moderna di mercificazione e

commercializzazione che tende a banalizzare il valore della cultura. Infatti, il

nuovo prototipo di consumatore turistico, che si sta affermando da vent’anni a

questa parte, necessita di vari bisogni legati ad emozioni e sensazioni ed è alla

ricerca di un’identità tutta sua, diversa da quella degli altri, egli ricerca

l’autenticità che quindi diviene la componente essenziale del turismo culturale.

Tuttavia, il turismo culturale è turismo esperienziale, basato sull’essere coinvolti

e stimolati dalle arti dello spettacolo, dalla bellezza dei luoghi, dalle loro

particolarità e dai festival. In anni recenti, si è verificato un rapido incremento di

questo genere di turismo come conseguenza di un più alto livello di istruzione, di

redditi maggiori, di una crescente consapevolezza del mondo e con lo sviluppo

della tecnologia e dai processi di globalizzazione che fanno del mondo un luogo

più piccolo e facilmente accessibile a tutti. Persino nei periodi di recessione, il

turismo culturale ha continuato a crescere. Questo è emerso dal fatto che sono

cresciute di importanza nelle principali destinazioni turistiche la cultura e le arti.

Un esempio concreto del recente sviluppo del turismo culturale si ha,

analizzando da un punto di vista storico uno dei paesi più rappresentativi della

Puglia, ALBEROBELLO; infatti il suo territorio con oltre 1500 Trulli (tipiche

case a cono costruite a secco con pietra calcarea), ha molto da offrire sia ai turisti

che ai cittadini locali.

Si è scelto di analizzare il recente sviluppo turistico di questo piccolo paese,

poiché, da numerose ricerche, esperienze sul territorio e dai dati raccolti, si

evince che proprio in questo paese il turismo stà cambiando; non si ha più il

semplice turismo di massa soggetto al fenomeno della stagionalità, ma qui

arrivano turisti italiani e soprattutto stranieri, durante tutto l’anno. Essi giungono

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ad Alberobello ignari delle vere origini dei Trulli, del loro possibile legame con il

lontano Oriente e ciò suscita in loro curiosità e stupore. Inoltre, la maggior parte

dei visitatori giunge ad Alberobello credendo che i Trulli siano una semplice

invenzione dei remoti contadini del paese, e quindi rimangono stupefatti quando

scoprono che queste case sono legate alla storia e alle invasioni Bizantine e che

quindi possiedono un possibile e unico passato biblico; un evento cittadino che ha

confermato questo gloriosso passato di Alberobello e il Gemellaggio di valore

storico e culturale stipulato l’8 Novembre 2013 tra il sindaco di Alberobello

Michele Longo e Mehmet Ozyavuz, sindaco della piccola cittadina Turca di

Harran (Kurdistan-Turkey), caratteristica per le sue case a cono in terracotta rossa

molto simili ai nostri Trulli. Ciò attesta che vi sono affinità storiche e geografiche

tra Alberobello e Harran (secondo il Protocollo D’Intesa, Sala Consiliare Comune

di Alberobello, 08/11/2013).

Il legame tra le due città, che ha determinato questo gemellaggio, sta nel fatto che

l’attuale Harran fu costruita circa mille anni fa, in corrispondenza della conquista

bizantina della Puglia quando, cioè, alcune comunità ebraiche ed orientali si

stabilirono tra Bari e Taranto. È probabile che proprio in quella occasione

l’architettura a trullo sia stata trapiantata in Puglia; il trullo, quindi, secondo

questa storia, potrebbe addirittura vantare un origina biblica.

Tale circostanza, come scrivono molti esperti, sconvolgerebbe quindi l’ipotesi

dell’origine dei trulli nel 1500 A.C.

Dalle loro origini ad oggi, tuttavia i trulli della Puglia in modo particolare, per la

loro continuità d’uso e per una serie di ragioni economiche, sociali e culturali, si

sono sviluppati assumendo delle proprie caratteristiche architettoniche molto più

evolute rispetto alle altre tipologie a trullo presenti nel resto del mondo,

divenendo un patrimonio artistico unico nel suo genere (secondo anche la

testimonianza del senatore pugliese Giuseppe Caforio 8/11/2013).

A sottolineare l’importanza e la bellezza di questi trulli, nel 1996 l’Unesco

(Organizzazione delle Nazioni Unite per l’Educazione, la Scienza e la Cultura) ha

dichiarato i trulli di Alberobello (Ba) patrimonio dell’umanità, inserendo questa

piccola città nel World Heritage List.

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Alberobello, la città dei trulli, occupa un terreno ricco di rocce calaree

stratificate, materiale da costruzione che contraddistingue l’intero territorio e che

quindi ha determinato l’immagine della città. Infatti, a partire dal XV secolo, ai

contadini che intendevano risiedere nella zona fu concesso di costruire le

abitazioni con il divieto di utilizzare qualsiasi tipo di calcema ma solo

sovrapponendo queste pietre a secco. Questo poichè, un decreto regio vietava ai

baroni di erigere nuovi agglomerati urbani e quindi con questo sistema di

costruzione a secco, in caso di ispezione regia, uno dei celebri Conti di

Conversano, Giangirolamo II, il Conte dall’occhio strambo, amministratore della

zona, avrebbe disposto la demolizione rapida dei trulli ed evaso il dovere fiscale.

Infatti, nel 1644, in una sola notte, le “casedde” furono abbattute, le pietre

disseminate e gli abitanti allontanati. Dopo l’ispezione i coloni tornarono,

ricostruirono le proprie abitazioni rispettando l’applicazione della tecnica a secco.

Quindi nonostante le dure leggi del regno e i capricci del feudatario Giangirolamo

II Acquaviva D’Aragona, agli inizi del seicento il territorio crebbe e qui si stanziò

una comunità numerosa, però solo la proclamazione di Alberobello città regia nel

1797 segnò l’inizio dell’uso della malta nelle costruzioni. Oggi i trulli sono più di

un migliaio e sono vincolati come monumento nazionale dal 23/9/1910, nonché

dal 1996 sono entrati a far parte del patrimonio mondiale dell’UNESCO.

Quindi i protagonisti della nascita e dello sviluppo della Selva sono stati i Conti

Acquaviva che governarono con bontà e talvolta con malvagità feudale,

relegando i villici a servili sottomissioni. La storia degli Acquaviva in italia

comincia nel VI secolo, essi provenienti dalla Baviera si stabilirono in Abruzzo.

Nel 1455 in seguito al matrionio di Giuliantonio I con la Principessa Caterina del

Balzo di Taranto, la casata guadagna la Contea di Conversano, ove governerà con

i suoi discendenti dal 1481 fino al 1797. I Conti furono dodici, alcuni in seguito a

rilevanti fatti d’armi o per essersi imparentati con altre Casate, ebbero anche il

titolo di Duca. Essi ampliarono e svilupparono l’attuale territorio di Alberobello,

all’epoca chiamato semplice Selva per le sue caratteristiche selvagge e ancora

allo stato barbarico.

A livello storico è importante evidenziare la presenza mussulmana nel territorio

pugliese; infatti nel 1480 un’armata maomettana della vicina Valona puntava su

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Brindisi con l’intento di riconquistare la Puglia e spianarsi la strada verso Roma.

Il Pascià comandante la spedizione, Akmed, a capo di novanta galee, di quaranta

navi corsare con diecimila uomini ben armati e quattrocento cavalli, colto da una

tempesta fu costretto a sbarcare nei pressi di Otranto (un importante comune in

provincia di Lecce a 164,2km da Alberobello). Per uno strano destino toccò alla

nobile Otranto il sublime compito di difendere le sue mura e l’avanzata verso

l’interno. Infatti, se Maometto II non fosse stato fermato dagli otrantini, la

cristianità in Puglia avrebbe subito un gravissimo danno. Le potenti mura

fortificate di Otranto tuttavia non poterono contrastare la più potente artiglieria

turca. La cittadina dovette arrendersi; dei ventiduemila abitanti dodicimila furono

scannati, gli altri resi schiavi. Durante la guerra di Otranto anche il Conte Giulio

Antonio Acquaviva morì in difesa della cristianità. Questa guerra fu un momento

importante della storia d’Italia e della Chiesa e rappresenta solo un esempio della

presenza turca durante la formazione della nostra Puglia.

Crudele ma rilevante per la formazione di Alberobello è stata dunque, la figura di

Giangirolamo II, chiamato il Guercio di Puglia; egli privo di umani sentimenti e

di fede cristiana, emanò bandi crudeli, fissò pesanti imposizioni agricole e si

rivelò un abilissimo esattore delle tasse, vendicativo e violento fece impiccare e

scotennare. A conversano esiste ancora la via delle Forche, ove aveva fatto

impiantare il patibolo in cui si manipolavano le più atroci torture. Fu il frutto del

matrimonio fra due consanguigni e servì solo ad oscurare le glorie della casata, le

geste e le opere dei suoi nobilissimi predecessori. Tuttavia, il Guercio fu un

abilissimo cavagliere e a 17 anni sconfisse i Turchi che si erano impadroniti di

Manfredonia (città a circa 184,2km da Alberobello). In particolare, il Guercio di

Puglia, dopo aver preso possesso del feudo incurante della Pragmatica reale de

Baronibus cominciò ad arrogarsi prerogative regie. Infatti proprio lui, per

popolare la Selva, incurante delle norme del buon vicinato, promise ai contadini

che lavoravano alle dipendenze dei feudatari confinanti l’assegnazione di terre da

coltivare e l’esanzione dalle tasse ed emanò ordinanze che permisero la

costruzione di “casedde” senza malta con l’obbligo di demolirle immediatamente

in caso di ispezioni regie. Il comportamento del Guercio nel violare la

Pragmatica, poneva i villici in una condizione di instabilità ma nello stesso tempo

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sottraeva i contadini ai feudatari vicini. Quindi con simili promesse fu favorito

l’incasamento della zona, i contadini anche se soggiogati dalle ordinanze del

Conte accettavano la nuova e più favorevole situazione. Tuttavia, a causa della

sua crudele condotta e le sue arbitrarie innovazioni nel 1649 venne denunciato al

Vicerè di Napoli ed al Re di Spagna Filippo IV, dai feudatari vicini e fu

processato a Madrid, ove il processo fra raggiri e calunnie si protrasse per ben

dodici anni, con lo scopo di tenerlo prigioniero senza pervenire alla condanna.

Lasciato libero di tornare in Puglia, senza essere assolto, probabilmente fu

giustiziato barbaramente durante il viaggio di ritorno. La salma imbalsamata fu

condotta a Conversano e tumulata nella Chiesa di San Benedetto.

Con la fine del dominio del Guercio di Puglia, si ha il lento esaurirsi delle

prerogative feudali e gli abitanti della Selva cominciavano ad assumere

atteggiamenti comunitari. Si era inoltre formata una classe erudita ed erano sorte

qualificate attività artigianali. Si andava costituendo una società nuova che

aspirava a libertà comunali direttamente legate al Regno. Per tale fine, l’11

maggio del 1797 una delegazione di sette abitanti della Selva, venne ricevuta dal

Re di Spagna Filippo IV. Essi consegnarono al sovrano una pergamena in cui

erano elencati i soprusi che i Selvesi avevano subito ed esprimeva il desiderio di

svincolarsi dal vassallaggio feudale e divenire un libero Comune Regio. Il Re

considerò giusta la richiesta, accolse la supplica, e il 27 maggio 1797, con un

Real Dispaccio la Selva fu liberata dal gioco feudale e divenne un Comune

indipendente, non vi erano più vassalli ma uomini liberi, sotto un Regio

Governatore e con una propria parrocchia. Tale decreto toglieva anche il vincolo

di fabbricare solo case a Trullo e aboliva qualsiasi indoverosa presentazione o

tributo preteso dal Conte. Ormai i tempi erano cambiati, l’avvento al potere dei

Bonaparte portò nel 1806 alla totale abolizione di ogni residuo feudale. Il 22

giugno del 1797 fu eletto il primo Sindaco Francesco D’Amore che potè erigere

la prima casa con mattoni e malta. Con riferimento alle origini della Selva al

Comune fu dato il nome di Alberobello (dal latino Sylva Arboris Belli, cioè,

Selva dell’albero della guerra) e lo stemma che raffigura una maestosa quercia ed

un cavaliere che respinge un leone rampante simbolo feudale.

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Questa storia ci dimostra quanto sia stata importante la presenza dei Conti di

Conversano e in particolare del Guercio di Puglia per la nascita e lo sviluppo di

Alberobello; tuttavia oltre al territorio caratterizzato da uno strato di crosta

terrestre di origine calcarea che si sfalda in lastre piatte di vario spessore, che ha

favorito nel correre dei millenni lo sviluppo e l’evolversi delle costruzioni di

pietra. Inoltre anche il rinvenimento di reperti archeologici costituiti da

antichissimi rudimentali utensili, frecce e pietre di silice sfaccettate, raccolti nei

musei di Bari e Taranto, confermano che sull’altopiano delle Murge e nella

fittissima Selva di Fasano (8,4km distante da Alberobello), si stanziarono in età

preistorica tribù provenienti dal Medio Oriente adusi ad erigere tumuli per

seppellire i morti e le specchie (primo ricovero preistorico del periodo eneolitico

costituito da un ammasso di pietre piatte sovrapposte in modo da lasciare un

vuoto all’interno) per ripararsi dalle intemperie.

Quindi, tremila anni avanti Cristo i primi coloni provenienti dalle coste della

Anatolia, dopo essere giunti sulle isole del basso Mediterraneo, nel movimento di

espansione verso terre più fertili raggiunsero l’attuale terra di Puglia e si

stanziarono anche sulle nostre Murge. I nostri progenitori di origine indoeuropea

portavano con sé tradizioni di vita e di morte e fra queste l’usanza di costruire

abituri con cupole coniche uguali a quelli che si trovano ad Harran in Turchia,

con l’aggiunta di pinnacoli e segni mitologici come quelli che si vedono sui Trulli

di Alberobello.

Dunque, in ordine storico dai tumuli si passò alle specchie ed ai trulli, non vi è

dubbio, pertanto, che le cupole coniche siano di antica origine orientale e furono

introdotte in terra di Puglia dalle stesse tribù provenienti dall’Asia Minore che

alcuni millenni avanti avevano portato le specchie e i dolmen.

Questo ci porta ad ammirare le affinità tra Alberobello e Harran, l’antica karran,

piccola città a circa 20 km dal confine siriano, questa fu la città d’origine di

Abramo, da lì è cominciato il suo viaggio verso la terra Promessa, l’attuale

Palestina : 1000 anni fa i discendenti di Abramo sono ritornati nella vecchia città

di Harran, per ricostruire quella città, nello stesso periodo le stesse popolazioni si

sono spostate verso i territori della nostra Puglia, stabilendosi tra Bari e Taranto.

Questo è il legame storico e culturale, perché nel momento in cui ad Alberobello

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si è probabilmente scelta una forma architettonica che potesse in qualche modo

richiamare il territorio, si è scelta la forma conica. Ed in quella occasione,

probabilmente la storia, la forma e il concetto di trullo sarà arrivato fino a noi.

Quindi il trullo avrebbe queste origini bibliche testimoniate anche dai simboli

ritrovati sui coni dei trulli, dipinti con calce bianca sul tetto scuro: infatti sono

stati catalogati più di 200 simboli primitivi, magici e cristiani, ma capire

esattamente quale fosse il loro vero significato non è stato possibile perchè tutto è

stato tramandato oralmente e nel tempo si è perso. C’è chi pensa si tratti di

scaramanzie legate alla salute della famiglia, all’allontanamento dei guai, alla

protezione dalle malattie o al ringraziamento degli dei, oltri pensano che si tratti

solo di simboli dal valore decorativo con allusione a persone e particolari

situazioni.

Particolarissima è quindi la struttura architettonica del Trullo, che prende il nome

proprio dalla sua forma conica; infatti trullo deriva da “tholos” che dal latino

significa proprio cupola. Per impiantare un trullo si comincia a scavare nella

roccia una cisterna simile ad una stanza di circa tre metri di diametro per cinque

di profondità, essenziale per la raccolta dell’acqua piovana per usi domestici

proveniente dai tetti dei trulli. Ricoperta la volta, si scavano tutt’intorno le

fondamenta che hanno mediamente la base di circa tre metri. Si cominciano a

collocare le pietre per formare la base perimetrale che è sempre quadrangolare.

La parte inferiore del trullo è costituita da muri alti circa due metri che all’interno

si presentano perpendicolari, mentre all’esterno vengono eretti leggermente

inclinati, come le mura di cinta delle costruzioni militari.

Per l’impostazione della volta conica che costituisce la parte più importante del

trullo, si collocano ai quattro spigoli sui muri perimetrali quattro grosse pietre

piatte di sostegno smussate ad unghia, sporgenti ed inclinate verso l’interno del

trullo, tenute in conto dal “caseddaro”, quali punti di riferimento per la lineare

sovrapposizione delle pietre piatte dette “cannele”. Da questo momento si

comincia ad elevare la parte propriamente detta del trullo, collocando le rozze

cannele nella misura occorrente ed inclinandole verso l’interno, si va a ridurre

man mano che si sale la circonferenza del cono. Le cannele si reggono per

contrasto, sono bloccate fra loro ai lati da pietre chiamate “zeppe” che sono

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trattenute da una parte smussata ad unghia. All’apice le cannele vengono bloccate

contro una pietra cilindrica detta “serraglia”. La parte esterna del cono viene

rivestita con le note lastre piatte di pietra calcarea che in gergo vengono

denominate “chiancarelle” e sono collocate in filtri sovrapposti a guisa di squame

con le giunture alternate e con pendenza verso l’esterno. Le chiancarelle

poggiano quindi sulla parte posteriore delle cannele, chiamata coda, poste

all’interno. Le chiancole si restringono in alto attorno ad un pinnacolo decorativo

di forma e significato vario; infatti, questi pinnacoli hanno la funzione di chiave

di chiusura del trullo con fine decorativo ma la loro origine è primitiva, difatti nel

vicino oriente venivano poste sulle costruzioni pietre di colore e origine incerta

che si ritenevano cadute dal cielo e provenienti dal sole, ecco perché la tradizione

li collega al culto del sole.

In effetti, la divinità nei templi antichi era rappresentata da una pietra posta

all’apice dell’edificio, come si vede in tutti i pinnacoli dei trulli dove la testa

rotondeggiante vuole rappresentare il collegamento con la sfera solare e si nota

maggiormente nei trulli più antichi. Quella dei trulli è quindi una struttura

architettonica abbastanza complicata e particolare, vi sono solo pietre sovrapposte

ad incastro senza malta, con mura spesse un metro formate da tre strati: una

parete interna a piombo e quella esterna con pietre ben squadrate. Lo spazio fra le

due murature viene riempito con pietrame e terriccio che svolge una funzione

isolante.

L’antica specchia aveva forma rotondeggiante, si elevava ugualmente a cerchi

concentrici per costruire il cono, ma i trulli ne rappresentano la fase più evoluta.

Ad Alberobello abbiamo infatti la struttura più innovata e sviluppata in assoluto

rispetto a tutte le abitazioni coniche nel mondo. Il gemellaggio tra Alberobello

(sud-est italico) e Harran (sud-est turco) è stato stipulato nel 2013 proprio in

onore delle impressionanti similitudini architettoniche tra Trulli e Kumbets. La

differenza sta solo nel materiale utilizzato, pietra calcarea per i trulli e mattoni di

terracotta e fango, senza l’uso di legno per i kumbets.

Come per i trulli, la tecnica di costruzione dei Kumbets è rimasta inalterata da

3000 anni fa fino ad oggi. Sulla loro cima a differenza dei trulli, non troviamo un

pinnacolo ma c’è un buco e l’aria calda fuoriesce da lì, cosi lo spazio interno si

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mantiene fresco. Quindi si ha che ugualmente ai trulli, per le loro spesse mura

anche i kumbets, mantengono la temperatura fresca all’interno. Dunque, la

somiglianza è evidente e va oltre la forma e l’uso abitativo: è la concezione stessa

di insediamento “alveare” che incuriosisce e accomuna.

Harran è una delle città più antiche del mondo, è un caldo e piccolo paese che si

trova in Turchia vicino alla frontiera con la Siria (a 20km), ed è stata abitata

ininterrottamente da ben 3000 anni fino ad oggi. Secondo una tradizione Adamo

ed Eva hanno attraversato questa regione una volta espulsi dal Paradiso ma

Harran è famosa soprattutto perché è citata nella Bibbia come il luogo dove il

patriarca Abramo visse per alcuni anni, intorno al 1900 a.C., prima di andare al

Paese di Canaan. Inoltre, qui sarebbe tornato il suo servo Eliezer a cercare la

moglie per il figlio Isacco, e qui si sarebbe rifugiato Giacobbe per sfuggire all’ira

del fratello Esaù, e vi perse due mogli vivendo a Carran per 14 anni almeno.

Insomma l’attuale Harran è un luogo biblico fortemente legato alla storia dei

Patriarchi. Visitando questa città si può ammirare la vita semplice della gente, la

grande steppa, la calda terra desertica, il maestoso silenzio dei luoghi e il fascino

di una vita che fu di epoche passate e nomadiche. Inoltre, vi si possono trovare

monumenti interessanti dell’epoca ellenistica, romana e bizantina.

L'antica città di Harran è situata sulla riva occidentale del fiume Balikh, un

affluente dell'Eufrate, nel nord della Mesopotamia. Quindi, ciò che ha segnato la

storia di Harran è la sua posizione strategica poiché era un crocevia e centro

commerciale importante per le rotte commerciali dalla Mesopotamia a ovest e a

nord-ovest. Inoltre, anche l’origine del nome della città deriva dalla sua

fondamjentale funzione geografica. Infatti Harran deriva dal harranu in sumero o

accadico che significa strada o roulotte. Si pensa che la città di Harran sia stata

fondata intorno al 2000 a.C. come avamposto mercantile di Ur. Per la sua

posizine strategica, Harran è stata menzionata nelle fonti storiche come una delle

città più importanti del Nord della Mesopotamia. Tuttavia, le informazioni

riguardo il primo periodo della storia di questa piccola città sono scarse; scavi e

ricerche hanno portato alla luce materiali dell’ Età del Bronzo che dimostrano

l’esistenza di Harran durante questo periodo. Dopo il 1500 a.C. la città fu sotto il

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controllo Hittita nonostante la zona fosse popolata da Hurriti. Verso la fine del II

millenno, Harran entrò in possesso degli Assiri.

Anche secondo la Genesi, in questa città, proveniente da Ur di Caldea, si stanziò

Terakh, padre di Abramo, assieme a tutta la sua famiglia (Gn 11,31). Questi come

tutta la sua famiglia era politeista (cfr. Gs 24,2). Il passaggio di Abramo alla fede

nell’unico Dio si colloca proprio ad Harran. È qui che intorno all’anno 1850 a.C.

egli ricevette l’invito a partire verso l’ignoto per attemprare all’invito di Dio.

Anni più tardi quindi Abramo mandò a ricercare una sposa per il suo figlio Isacco

tra la parentela ancora dimorante ad Harran, da cui si generò il popolo eraico.

Anche in epoca successiva agli eventi narrati in Genesi, Harran mantenne una

notevole importanza come centro commerciale. Fu nelle sue vicinanze che

Crasso, nel 53 a.C., subì una disastrosa sconfitta.

Inoltre, il nome di Harran è strettamente legato a quello dell’imperatore Caracalla

(198-217), che qui venne assassinato mentre si trovava in visita al tempio della

divinità lunare, Sin.

Sotto MarcoAurelio (161-180 d.C.), la città venne annessa all’impero Romano, e

con Settimo Severo (193-211) fu elevata a rango di colonia. Harran assume la

posizione di città frontiera e fu più volte contesa tra Romani e Persiani sassanidi.

Nel 639 cadde definitivamente in mano agli Arabi.

Nondimeno in città esisteva una Chiesa cristiana e un’altra era sita fuori dalle

mura. Si attesta che queste chiese erano situate una sulla casa di Abramo e l’altra

sulla tomba di un monaco e martire di nome Elpidio.

Da tutto ciò risulta che le memorie e i personaggi dell’Antico Testamento hanno

trovato un’attenzione particolare nella Chiesa dei primi secoli. Quindi Harran,

con il suo passato legato ai Patriarchi, ne costituisce appunto un significativo

esempio.

Inoltre a testimoniare il passato storico e biblico ad Harran vi sono luoghi e

monumenti interessanti: infatti particolarissima da visitare è l’Harran Kultur Evi

cioè un centro culturale situato nelle tipiche case ad alveare dove si può notare la

loro struttura con una cupola alta 5 metri e costruita con 30-40 file di mattoni di

terracotta. In questo “museo” si può visitare l’ampio interno di queste abitazioni,

tipicamente arredato e originale.

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Di forte interesse è anche la Fortezza della città, restaurata nel XI secolo, che

include il tempio di Sin, Dio della Luna. Qui si ammirano le rovine della Kale, un

vecchio castello del 1059. Inoltre, nei ditorni si possono visitare le rovine delle

antiche mura della città che originariamente avevano un estensione di 4 km con

187 torri e 4 uscite. Tuttavia oggi di tutto ciò rimane solo la Porta Di Aleppo (una

delle 4 uscite), restaurata e situata nella parte nuova della città.

Un’altra fonte di interesse e attrazione turistica è la Ulu Camii Mosque; una

significante moschea costruita nel VIII secolo in stile turco di cui restano poche

rovine che però suscita ancora emozione con la sua facciata e un imponente

fontana nel cortile interno. Nei pressi di questa moschea, si può ammirare anche

la prima Università Islamica collocata su una collina alla cui base si notano le

rovine dell’antica Harran, risalenti circa a 5000 anni fa.

Due piccoli paesi completamente diversi ma legati da un sottile legame

storico; Harran poco sviluppata ma estremamente affascinante; Alberobello

invece rappresenta quasi la più estrema e nuova evoluzione dei kumbets turchi.

In effetti, Alberobello oggi rapresenta la sede di eventi storici e culturali che

attirano turisti da tutto il mondo. A dimostrazione di ciò; al termine della stagione

estiva del 2015, il turismo italiano e straniero è risultato essere triplicato rispetto

agli anni precedenti; alberobello, la cittadina patrimonio dell’Unesco si conferma

una delle mete pugliesi preferite dai turisti italiani e stranieri. A comprovarlo

sono i dati forniti da operatori del settore e amministrazione comunale.

Almeno 40000 sono stati i visitatori registrati il 15 settembre scorso dallo IAT

locale (Ufficio informazioni e accoglienza turistica). Americani, inglesi, francesi,

tedeschi, giapponesi e russi, presenti in varia percentuale nella capitale dei trulli

in tutti i mesi dell’anno. Secondo lo IAT sono due o quattro mediamente i giorni

di permanenza dei turisti ad Alberobello, che magari soggiornano in un tipico

trullo o in un semplice hotel. Infatti, numerosi sono gli alberghi diffusi costituiti

proprio nei trulli, sviluppatosi negli ultimi anni nel territorio della Valle D’Itria.

Questi rappresentano solo una piccola parte del totale dei visitatori di

Alberobello, come ha confermato l’amministrazione comunale.

Secondo i dati registrati dallo IAT, ad Agosto 2015, che rappresenta il mese di

maggiore affluenza turistica nel corso di tutto l’anno, sono state registrate circa

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14303 presenze rispetto agli 11880 dell’anno precedente. Questo rappresenta solo

un esempio del recente sviluppo sviluppo turistico della Capitale dei Trulli.

Altro eloquente indicatore si è rilevato infatti il nuovo sistema di parcheggio dei

pulman, gestito direttamente dal Comune: oltre 4000 i bus di turisti che negli

ultimi 5 mesi sono arrivati in città per visitare i trulli e non solo, con un utile

incassato di oltre 200000 euro ad Agosto, a fronte degli 81000 del 2014.

All’incasso dei parcheggi per i pulman si aggiunge quello derivato dei parcheggi

pubblici comunali per le auto e altri veicoli; quindi la massiccia affluenza di

turisti ha portato un considerevole incremento di questi introiti: 580000 euro

l’incasso totale lordo dei parcheggi delle sole auto nel periodo tra settembre 2014

e agosto 2015. Di questi 335000 euro provengono dalla zona turistica. Altri

140000 arrivano dai posteggi in zona residenziale. È importante evidenziare

anche l’aspetto occupazionale di questa nuova politica dei parcheggi: il nuovo

sistema prevede infatti l’assunzione di 40 lavoratori fino al 2018 (per turni

semestrali) nel periodo in cui essi saranno sotto contratto con il gestore di tale

servizio.

Dunque, si può constatare che questi sono solo numeri a confronto della buona

politica di promozione turistica, che ha portato sempre più gente a scegliere

Alberobello nelle ore serali e in periodi dell’anno fino a poco tempo fa

caratterizzati da minore affluenza, come testato con successo a Natale scorso con

il “Light Festival”, quindi replicato anche in estate.

Anche la Confcommercio indica con più 6-10 per cento l’incremento di presenze,

sostenuto anche da una lunga crescita di fatturato. Inoltre, anche secondo la

Confcommercio i turisti pernottano ad Alberobello in media solo 2 o 4 giorni.

Secondo la Confcommercio, i turisti soggiornano ad Alberobello per un periodo

troppo breve rispetto alla bellezza e alla posizione strategica di questo paese che

infatti potrebbe essere meta di soggiorni più lunghi data la varietà di eventi offerti

al visitatore e la sua vicinanza a zone balneari o ad altri luoghi turistici di grande

interesse come: Locorotondo, Castellana Grotte, Ostuni, Polignano a Mare,

Matera etc.

A tale proposito, il presidente della Confcommercio cittadina; Domenico

D’Onghia, ha sottolineato la necessità di potenziare infrastrutture e servizi di

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collegamento con le altre città. Infatti è scandaloso che in un paese turistico così

importante, ci sia solo la linea ferroviaria privata SUD EST, che offre servizio

solo dal lunedi al sabato ad orari poco flessibili per i turisti. Risulta assurdo che

non ci siano treni la domenica e sarebbe anche utile inserire un bus navetta per

portare i turisti al mare.

Tuttavia, dalla raccolta di dati e dall’esperienza personale nel settore turistico ad

Alberobello quindi si evince un enorme incremento turistico nel 2015, dovuto alla

nuova ed efficace politica di promozione turistica gestita dal comune e dagli enti

turistici locali; inoltre fondamentali sono stati anche gli eventi, i festival e le

manifestazioni cittadine svolte ad Alberobello soprattutto durante la stagione

estiva, oltre agli eventi classici che si svolgono durante tutto l’anno.

Quest’anno infatti si sono aggiunte iniziative culturali uniche e innovative come

il “Light Festival”; questa città, riconosciuta come patrimonio mondiale

dell’umanità dall’UNESCO nel 1996, è stata scelta per ospitare giochi di luce e

colori, in occasione dell’avvento del 2015, dichiarato proprio Anno

Internazionale della Luce. E’ stata l’Assemblea generale dell’ONU a proclamare

il 2015 come anno internazionale della luce e delle tecnologie basate

sull’illuminazione, con l’obiettivo di promuovere la consapevolezza civile e

politica del ruolo svolto dalla luce nel mondo moderno.

Quindi dal 6 dicembre 2014 al 6 gennaio 2015, il rione Monti, grazie a vari fasci

illuminanti in movimento, si è trasformato in un posto da fiaba, dove grandi e

piccini hanno trascorso piacevoli serate di festa, passeggiando tra trulli e botteghe

artigiane. Il calendario dell’Amministrazione comunale di Alberobello era pieno

di eventi suggestivi che hanno reso il paese meta turistica anche d’inverno per un

Natale alternativo, con appuntamenti culturali ed enogastronomici, teatro, danza e

serate musicali. Questa manifestazione è stata promossa dal Comune di

Alberobello, Assessorato al Turismo e organizzata dall’Associazione Giovani

Imprenditori Turistici (AGIT) con la direzione artistica del gruppo Lightcones.

L’edizione del Natale 2014 ha ricevuto un riconoscimento internazionale: il 5°

posto fra i festival europei più belli dopo Torino, Helsinki, Gent (in Belgio) e

Amsterdam. Grazie a questo evento straordinario oltre centomila persone sono

arrivate nel mio paese in un periodo notoriamente di bassa stagione.

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Dunque, considerando il grande successo riscontrato da questa iniziativa,

“l’Alberobello Light Festival” è stato riproposto a pochi mesi di distanza con

alcune novità. Infatti, in occasione del 125° anniversario della morte di Vincent

Van Gogh, pittore impressionista vissuto nella seconda metà dell’Ottocento, le

pareti immacolate dei trulli si sono trasformate in tele su cui proiettare la più

celebre tra le opere del grande artista olandese, “la Notte Stellata”. Oltre alla

famosa tela di Vincent Van Gogh, sui trulli sono stati proiettati in vari colori,

anche i simboli primitivi, magici e religiosi dipinti sui coni dei trulli, che hanno

richiamato il passato storico e misterioso di Alberobello.

Anche questa edizione estiva è stata voluta e realizzata da AGIT e da

LIGHTCONES per la direzione organizzativa e artistica, con la collaborazione

del Comune di Alberobello e il sostegno fondamentale di quasi 100 operatori

turistici. Da questa perfetta organizzazione è risultato un evento culturale di

livello internazionale, ricco anche di eventi gastronomici e musicali che ha

registrato oltre 250000 presenze ad Alberobello.

Tuttavia, numerosi sono stati anche gli altri eventi culturali organizzati nel corso

del 2015 ad Alberobello; manifestazioni di livello e attrazione internazionale

come il XXXII Festival Folclorico “Città dei Trulli”. Questo festival si svolge

ogni anno ad Alberobello tra il 31 luglio e il 3 agosto, e trasmette al pubblico

l’importanza di questo piccolo paese nel panorama internazionale. Infatti, questa

manifestazione, è tra le più seguite ed applaudite della stagione. L’incontrastato

successo deriva dalla popolarità dell’iniziativa e dalla sua valenza internazionale.

Nella XXXII edizione abbiamo visto una ricca e spettacolare competizione di

otto gruppi di diverse nazionalità (Isola di Pasqua, Brasile, Messico, Canada,

Sessa Aurunca-Caserta, Alatri-Frosinone e 2 gruppi di Alberobello) in tre

differenti e spettacolari serate.

Un altro importante evento culturale che si svoge ogni anno è “La Notte dei

Briganti”, quest’anno alla sua IX edizione riprodotta in 2 serate, 22 e 23/08/2015:

quest’evento è strettamente legato alla storia di Alberobello e alla sua liberazione

dal brigantaggio e soprattutto dalla sottomissione feudale. Fede e lealtà sono i

temi fondamentali che animano nove scene rappresentate con i costumi tipici

dell’epoca, tutto rappresentato nell’ambiente tipico e reale della murgia dei trulli

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che prima della liberazione del 1797 era minacciata dal fenomeno barbaro del

brigantaggio. Inoltre la liberazione di Alberobello e gli eventi storici del 27

maggio 1797 vengono narrati e rappresentati nello specifico attraverso un’altra

particolarissima manifestazione culturale che si tiene ad Alberobello durante la

stagione estiva: la “Rievocazione Storica dell’indipendenza di Alberobello”, nel

2015 arrivata alla sua IX edizione. Questa rappresenta un’altra manifestazione di

forte valenza culturale che attrae ogni anno innumerevoli turisti.

Rilevante è stato il riscontro turistico anche di un’altra semplice iniziativa

chiamata “Birra e Trulli”, una manifestazione che ha registrato circa 90000

presenze ad Alberobello nel corso di nove giorni di eventi culturali, musicali e

gastronomici. Dunque, tutti questi eventi ed altri come “il Presepe Vivente”, “la

Passione Vivente” animano la città dei trulli rendendola ancora più affascinante

ed unica al mondo durante tutto l’anno.

Questa pittoresca cittadina unica per le sue costruzioni a trullo, si distende su due

amene colline separate da un avvallamento che si slarga nella parte più bassa a

sud, chiamata anticamente largo delle Fogge; partendo da questo largo, l’ attuale

Largo Martellotta salendo verso la parte destra si può intraprendere un

interessante giro turistico della città antica. Da qui si può raggiungere il

“Belvedere” di Piazza del Popolo, una splendida terrazza panoramica, dal quale si

gode di una spettacolare vista sulla zona sud-est della cittadina costituita dai 1030

trulli del Rione Monti, e sulla parte sinistra caratterizzata dai 590 trulli del più

piccolo Rione Aia Piccola; scendendo dal “Belvedere” e iniziando la visita dal

Rione Aia Piccola, si possono ammirare circa 400 trulli ancora abitati dove è

possibile visitare il “Museo del Territorio” e il “Museo dell’Olio” ospitati in un

complesso di ben 13 trulli identificato come Casa Pezzolla che dal 1930 è

monumento nazionale.

Percorrendo Piazza del Popolo, si giunge presso Casa D’Amore, la prima

abitazione costruita con l’utilizzo della malta in onore del primo sindaco di

Alberobello, Francesco D’Amore.

Seguendo le indicazioni si giunge ad ammirrare la splendida Cattedrale Dei

SS.Medici Cosma e Damiano protettori e custodi di Alberobello. Alle spalle di

questa Cattedrale sorge l’unico trullo a due piani, il Trullo Sovrano costruito

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intorno al 1780 dalla rilevante famiglia Perta. Oggi è possibile ammirare l’interno

di questo trullo, tipicamente arredato e divenuto oggi centro di importanti attività

culturali.

Riscendendo presso Largo Martellotta e risalendo dall’altra parte collinare si

giunge nella zona prevalentemente turistica, il Rione Monti, un saliscendi di

vicoli fiancheggiati da trulli e culminante nella Chiesa di Sant’Antonio, anch’essa

con il caratteristico tetto a cono. Nel rione Monti è possibile visitare il Trullo

Siamese unico per la particolare presenza di due trulloni con cono congiunto. Si

pensa che questo trullo sia stato costruito per due fratelli che dopo essersi

innamorati della stessa donna decisero di separlo e formare due abitazioni

indipendenti.

Inoltre, passeggiando per il Rione Monti potrete perdervi tra i vari trulli che

ospitano preziosi appartamenti per vacanze e negozietti di souvenir dove potrete

degustare i tipici prodotti alimentari del luogo o ammirare le particolari

ceramiche e biancherie di lino.

Infine, sempre spostandovi a piedi, ovunque potrete approfittare di buoni e tipici

ristoranti dove degustare un ottimo piatto tipico in un ambiente unico e

confortevole.

Per tutte queste ragioni, si può affermare che Alberobello possiede un glorioso

passato, che oggi è in grado di conquistare turisti provenienti da tutto il mondo,

attratti dalle sue tipiche case a cono, dalle feste, dai balli tipici e dal fascino delle

sue usanze locali. Questa tesi nasce dunque con l’intento di omaggiare l’inventiva

di chi ha saputo trasformare il turismo ad Alberobello, rendendolo vero turismo

culturale, soprattutto facendo riscoprire e rivalutare la bellezza del territorio ad un

numero sempre più ampio di turisti che ogni anno approda in questo magico

paesino.

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BIBLIOGRAFIA

LIBRI:

1. Dallen J. Timothy, Stephen W. Boyd (2007), Heritage e turismo, Milano,

Ulrico Hoepli Editore S.p.A.

2. Greg Richards (2007), Cultural Tourism: Global and Local Perspectives, New

York-London, Routledge

3. Richard Sharpley, David J. Telfer (2011), Tourism and Development: Concepts

andIssues, Clevedon-Buffalo-Totonto, Channel view publications

GUIDE TURISTICHE:

1. Bettina Durr (2014), Puglia. Con atlante stradale, Milano, Marco Polo

publication Edt

2. Cristina Bonetto, Gregor Clark, Helena Smith (2014), Southern Italy, Lonely

Planet Publications Pty Ltd

3. Francesca Filippi, Sara Fiorillo (2015), Puglia, Torino, Lonely Planet

Publications Ltd

4. James Bainbridge, Brett Atkinson, Steve Fallon, Will Gourlay, Jessica Lee,

Virginia Maxwell (2015), Turkey, Lonely Planet Publications Pty Ltd

5. Obiettivo Mediterraneo 2015 (Cultural Asoociation), Apulia Between myth

and history:Photographic and Historical Guide, Roma, Trimboli editors

6. Obiettivo Mediterraneo 2015 (Cultural Association), Alberobello, The city of

Trulli: New photographic and historical guide, Roma, Trimnoli editors

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GIORNALI:

1. Patrizio Pulvento (2015), “Trulli, 40mila pernottamenti e 4mila pullman nei

parcheggi”, in La Gazzetta Del Mezzogiorno, N.258, Tuesday 22 September

2015, P-X, Edisud S.p.A.

2. Presidente AGIT Francesco De Carlo (2015), “Un anno ricco di eventi” and

“Estate 2015: risultati positivi con l’introduzione di una nuova politica di

gestione dei parcheggi pubblici” in La Piazza: periodico di vita cittadina, N.10,

October 2015, third year, P-42-43, head director Domenico Giliberti of the

cultural association of social promotion

SITOGRAFIA

1. 2015 Anno Internazionale della Luce, visited on 30/01/2015,

internet site: http://www.focus.it

2. Gemellaggio Alberobello-Harran, 8 November 2013, internet site visited on

12/09/2015:

http://www.comunealberobello.gov.it/index.php?option=com_content&view=arti

cle&id=581:gemellaggio-alberobello-harran&catid=232&Itemid=345&lang=it

3. Harran: Ancient Crossroads City of Mesopotamia, 2013, visited on

10/09/2015, internet site:

http://www.electrummagazine.com/2013/03/harran-ancient-crossroads-city-of-

mesopotamia

4. Harran, Southeasten Turkey, September 12, 2014, internet site visited on

10/09/2015:https://traveltoeat.com/harran-southeasten-turkey/

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RINGRAZIAMENTI

È difficile scrivere dei ringraziamenti per molti motivi. Il primo, perché tantissime

persone hanno contribuito a formare la persona che oggi sono ed è impossibile

elencarli tutti in una paginetta o poco più (ma loro lo sanno…), il secondo perché

anche con l’enorme gioia di tagliare un traguardo importante come la laurea, si ha

sempre paura di perdere qualcosa, ad esempio gli amici “colleghi” di questi anni, i

professori nel proficuo rapporto di dare-ricevere (in senso lato) e l’ambiente

stesso di un’esperienza che costituisce una parte di vita fondamentale.

Prima di tutto vorrei ringraziare la mia relatrice, la Professoressa Mariacristina

Petillo, per la grande disponibilità, professionalità e cortesia dimostratemi, e per

tutto l’aiuto fornito durante la stesura di questa tesi. Sono davvero onorata del

aver potuto lavorare con una persona così preparata, umile e precisa; grazie a lei

ritengo di aver avuto la possibilità di migliorare la mia conoscenza della lingua

inglese e acquisire anche maggiore consapevolezza delle mie potenzialità. Inoltre,

ritengo sia difficile trovare un relatore con cui riuscire ad esporre liberamente le

proprie idee e perplessità, per questo sono felicissima di aver lavorato con lei e

penso che la sua professionalità sia stata di fondamentale importanza.

Desidero inoltre ringraziare tutti gli operatori del settore turistico del mio

paese, che hanno saputo fornirmi i dati, le loro opinioni e le statistiche necessarie

per la stesura della mia tesi sperimentale, fondamentali sono state le varie

operatrici dell’ufficio turistico (IAT) di Alberobello per la loro disponibilità nel

rispondere alle mie numerose richieste.

Ringrazio i miei genitori e le mie tre sorelle per essermi stati sempre vicini,

per avermi incoraggiato e sostenuto nelle mie scelte anche nei momenti di rabbia,

demoralizzazione e tristezza perchè senza di loro non avrei mai raggiunto questo

splendido traguardo. Grazie infinite, mamma, papà, Vale e Stefi. Un particolare

ringraziamento va alla mia sorellina Emanuela per avermi sopportata durante la

notte tra rumori, lampade accese e attacchi di panico. Ti chiedo umilmente scusa

per aver disturbato le tue notti nella mia vita da talpa esaurita. Grazie sei un

tesoro!

Ringrazio le mie amiche e colleghe speciali Domenica, Valentina, Isa,

Mariaelena, Federica e Marilina per la loro costante e fondamentale presenza in

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questo percorso. Un ringraziamento particolare va alla mia amica Teresa per aver

sempre creduto in me e aver atteso quasi con la mia stessa ansia questo giorno

così importante.

Di fondamentale importanza è stato l’aiuto del mio amico Tom e della mia

inegualiabile amica e sorella Giusy. Infatti durante questo percorso oltre ad

acquisire conoscenze ho trovato una quarta e splendida sorella, sempre presente

nei momenti di gioia o di paranoia, nelle scelte più banali e anche nei momenti

difficili di questi anni. Sinceramente credo che nonostante la distanza la nostra

amicizia durerà per sempre. Grazie Giusy.

Soprattutto vorrei ringraziare una persona speciale che da 10 anni riempie e

anima la mia vita; ogni mia iniziativa o decisione è stata da lui condivisa. La mia

stessa passione per il turismo è nata ed è diventata sempre più forte lavorando e

viaggiando con lui, naturalmente questa persona è il mio ragazzo Leo, a cui questa

tesi è dedicata. Lo ringrazio perché mi ama da 10 anni come se fosse sempre il

primo giorno, perché mi sostiene quotidianamente e soprattutto perché mi capisce

e sopporta sempre. Senza di lui penso che sarebbe stato molto più difficile

raggiungere questo traguardo. Leo grazie per essere al mio fianco.

Un ringraziamento importante va anche a tutta la famiglia del mio ragazzo,

che dal primo giorno mi ha accolta e sostenuta in ogni decisione. In particolare,

ringrazio Pieranna e Mimmo perchè in loro ho trovato altri due veri e fantastici

genitori. Grazie infinite.

Per ultima ma non meno importante ringrazio me stessa, per essere riuscita ad

ottenere questo traguardo, affrontando le difficoltà incontrate senza mai

abbattermi.

Grazie a tutti per essermi stati vicini.

Daniela