Liberating Ourselves: A Reflection on Technology We’d Be Better Off Without

What technology would you be better off without, why?

In our fast-paced digital age, it’s crucial to reassess the technologies that may be doing us more harm than good. One prime candidate is the constant barrage of social media notifications. While these platforms promise connection, they often breed comparison, anxiety, and a compulsive need for validation. The incessant scrolling through curated lives can lead to diminished self-esteem and a distorted sense of reality.

Smartphones, despite their undeniable utility, have also become a double-edged sword. The omnipresence of these devices, with the never-ending stream of notifications and addictive apps, fosters a culture of constant distraction. Our attention spans suffer, and the quality of our real-world interactions diminishes. Reclaiming genuine, focused conversations and uninterrupted moments could greatly enhance our well-being.Surveillance technologies raise concerns about privacy infringement. The omnipresent tracking of our online activities, locations, and preferences raises ethical questions about the balance between convenience and individual liberties. Striking this balance is vital to preserving our autonomy and safeguarding against potential misuse of personal information.Lastly, the relentless pursuit of ever-advancing gadgets contributes to a culture of planned obsolescence, resulting in mountains of electronic waste. Embracing a more sustainable approach to technology would not only benefit the environment but also encourage a shift away from the throwaway mindset ingrained in our consumer culture.

In conclusion, by shedding the excesses of social media, curbing smartphone addiction, addressing privacy concerns, and promoting sustainable practices, we can forge a healthier relationship with technology. It’s time to liberate ourselves from the chains of technology that hinder rather than enhance our lives.

Luca Brasi

The Sicilian word “Luca Brasi” is a name that has become synonymous with the Mafia and organized crime. The name is derived from the character of Luca Brasi, a fictional enforcer in Mario Puzo’s 1969 novel “The Godfather” and its 1972 film adaptation. The character was portrayed by Lenny Montana in the film .

The etymology of the name “Luca Brasi” is not clear. However, it is believed that the name “Brasi” is derived from the Sicilian word “brasa,” which means “embers” or “burning coals” .

The phonology of the name “Luca Brasi” is interesting. The name is pronounced as “Loo-kah Brah-see” in Italian, but in Sicilian, it is pronounced as “Loo-kah Bra-zi” .

The morphology of the name “Luca Brasi” is simple. The name consists of two words: “Luca” and “Brasi.” “Luca” is a common Italian name, while “Brasi” is a Sicilian surname .

The history of the name “Luca Brasi” is intertwined with the history of the Mafia. The character of Luca Brasi was created to represent the brutal and violent nature of the Mafia’s enforcers. The character was based on real-life Mafia enforcers who were known for their loyalty and their willingness to do whatever it takes to protect their bosses .

In conclusion, the name “Luca Brasi” is a fascinating example of how a fictional character can become a part of popular culture. The name has become synonymous with the Mafia and organized crime, and it continues to be used in popular culture to this day.

Source:
(1) The Murder of Luca Brasi: The Curiously Moving Death of a Henchman.
(2) Why Luca Brasi’s Origin Story Was Too Violent for ‘The Godfather‘.

Sangue Blu

The Italian phrase “Sangue Blu” translates to “blue blood” in English. It is an idiomatic expression used to refer to nobility or aristocracy. The etymology of this phrase can be traced back to medieval times when the nobility was believed to have blue veins, which were considered a sign of purity and high social status. The term “blue blood” was later adopted in various languages, including Italian, to symbolize the privileged class .

#### Phonology of “Sangue Blu”

In terms of phonology, the phrase “Sangue Blu” is pronounced as /ˈsan.ɡwe ˈblu/ in Italian. Here is a breakdown of the phonetic representation:

– “Sangue”: /ˈsan.ɡwe/ – The stress falls on the first syllable, and the “a” is pronounced as /a/.
– “Blu”: /ˈblu/ – The stress falls on the single syllable, and the “u” is pronounced as /u/ .

#### Morphology of “Sangue Blu”

From a morphological perspective, “Sangue Blu” consists of two separate words:

– “Sangue”: This is a noun meaning “blood” in Italian.
– “Blu”: This is an adjective meaning “blue” in Italian.

When combined, these two words form the idiomatic expression “Sangue Blu” .

#### History of “Sangue Blu”

The concept of “blue blood” and its association with nobility has a long history. It originated in medieval Europe, where the nobility claimed to have pure and noble ancestry. The term “blue blood” was used to distinguish the nobility from the common people. Over time, the phrase “Sangue Blu” became a metaphorical expression used to describe individuals of high social status or noble lineage in Italian culture .

The idea of “Sangue Blu” has persisted throughout history and continues to be used in contemporary Italian society to refer to the aristocracy or those with noble lineage. While the literal meaning of the phrase may have lost its significance, it remains a cultural symbol associated with the privileged class .

In conclusion, the Italian phrase “Sangue Blu” has its roots in medieval Europe and is used to refer to nobility or aristocracy. It is an idiomatic expression that combines the words “Sangue” (blood) and “Blu” (blue). The phrase has a long history and continues to be used in Italian culture to symbolize the privileged class .

Source

1. Sangue Blu

2. Blue Blood (Nobility)

3. Italian Nobility

Caesaropapism

A term introduced in 19th-century Catholic historiography by the German scholar J. Hergenróther and others to denote the unique relationship between the imperial authority and the church in the Byzantine Empire: the head of the secular power—the emperor (caesar)—was in fact head of the church (pope) as well. The term is occasionally encountered in modern historical works as well, and not only in reference to Byzantium.

Caesaropapism does not describe the true relations between the Byzantine emperors and the church. In fact, the Byzantine Church was more dependent economically on the state than the Catholic Church; its rights were not formally defined, appointment of the patriarch remained the prerogative of the emperor, and the Byzantine clergy played a much smaller role in state administration. However, the relationship did vary. In certain periods the patriarchs exerted great influence on the state machinery, and attempts by the emperors to impose their will on the church were often unsuccessful: the emperors could not assume the right of appointing bishops and metropolitans, could not enforce Iconoclasm, and did not achieve union with the papacy. The emperors, with the exception of Justinian I and Manuel I Comnenus, did not even claim that the state held ideological authority over the church.

Corsica ,The History

Corsica, the third island of the Mediterranean in point of size, only Sicily and Sardinia being of greater extent. The distance from the French seaport Antibes, on the Riviera, to Calvi, the port of Corsica nearest to France, is one hundred and eleven miles. There is a brisk commerce between Leghorn, in Italy, and Bastia, in Corsica, the voyage being made in five hours. The island is mountainous and well watered, a large part being covered with forests and almost impenetrable thickets called maquis. The climate is mild on the coast, but cold in the elevated regions. The area of Corsica is 3367 square miles, the population 300,000. Both the natives of the interior and those of the coast, whose ancestors were Italians, are nearly all Catholics.

The island was early visited by the Phoenicians and Phocians who established colonies there. For a time it belonged to Carthage, but was taken by the Romans, who retained possession from 260 B.C. to the end of the fifth century of the Christian Era. But they never subdued the mountain tribes of the interior, and even in the time of Gregory I (590-604) there were many heathens in Corsica, which long retained its early reputation as a wild and unhospitable island. On the fall of the Western Empire (476) Corsica was taken by the Vandals, but was recovered by Belisarius, only to be captured by the Goths under Totila. Eventually, however, it became subject to the exarchs of Ravenna, and remained a Byzantine possession until the eighth century. At the end of the sixth and the beginning of the seventh century the Roman Church owned large landed estates in Corsica. By the Donation of Pepin the Short (754-55) the island came under the civil sovereignty of the popes (Liber Pontif., ed. Duchesne, I, 498; II, 104, note 35). From the eighth to the eleventh century it was frequently plundered by Saracen pirates. Pisa then set up a claim of overlordship which was soon disputed by Genoa. In 1300 the latter made good its claim to the civil and ecclesiastical influence hitherto exercised by Pisa, and despite numerous revolutions (Sampiero, 1567; Baron Neuhof, 1729; Paoli, 1755) held at least a nominal authority until 1768. In that year Genoa ceded Corsica to France, since which time the island has remained a French province. Ajaccio, its chief town, is historically famous as the birthplace of Napoleon Bonaparte.

It has been asserted that Christianity was introduced into Corsica in Apostolic times. Ughelli, in his “Italia Sacra”, says of Mariana, one of the oldest settlements: “It received the Catholic Faith, and has had its own pastors, ever since the times of the Apostles”; but this would be difficult to establish. Another tradition which finds favor with historians is, that Christianity was spread in the island by confessors of the Faith exiled thither (Hergenrother, I, in French tr., Paris, 1901, p. 297). The Bollandists say the country was entirely Christian in A.D. 439. It gave saints and martyrs to the Church; Msgr. de la Foata, in his “Recherches” (see bibliography infra), cites the names of three Corsican Friars Minor of the Observance, Bernardino Alberti, Franceschino Mucchieli, Teofilo Designorio, whose virtues had been authoritatively declared heroic, and also claims as Corsicans St. Laurina, virgin and martyr, whose festival was celebrated as a first-class feast in the ancient Diocese of Aleria, St. Partheeus, martyr, St. Vindemialis and St. Florentius. It is said, also, that St. Julia was a Corsican.

We have seen that before and after 600 Corsica was in close dependence on the Apostolic See, and always remained so, (see Cappelletti, Le Chiese d’Italia, XVI, 307 sqq.). In 1077 Gregory VII named as his vicarius for Corsica the Bishop of Pisa. In 1092 Pope Urban II made its bishops suffragans of the Archbishop of Pisa. In 1133 Innocent II, having granted the pallium to the Archbishop of Genoa, gave him for suffragans the Corsican Bishops of Mariana, Nebbio, and Accia, the Archbishop of Pisa retaining as suffragans the sees of Ajaccio, Aleria, and Sagona. The Bishoprics of Mariana and Accia were united, January 30, 1563. About 1580 the Blessed Alexander Sauli (q.v.), known as the “Apostle of Corsica” awoke the islanders to a more earnest religious life and founded a seminary on the model of those decreed by the Council of Trent. At the time of the French Revolution there were five dioceses in Corsica: Mariana and Accia, Nebbio, Aleria, Sagona, and Ajaccio. A decree of July 12, 1790, of the National Assembly at Paris, whose members had voted the Civil Constitution of the Clergy, reduced these five bishoprics to one, giving to Bastia the pastoral care of the whole island. On May 8, 1791, the election of the Constitutional bishop took place. The choice of the electors fell upon the canon Ignatius Francis Guasco, Vicar—General of Mariana, and Provost of the Cathedral. He, however, made a public and solemn recantation December 22, 1794. The Concordat of 1801, between the Holy See and the French Republic, which officially restored Catholic worship in France, made of Corsica a single diocese with Ajaccio as its episcopal city. (See The French Concordat of 1801; Diocese of Ajaccio.) St. Euphrasius, bishop and martyr, is the patron of the diocese. Sts. Julia and Devota were declared patronesses of the island by decree of the S. C. of Rites, August 5, 1809, and March 14, 1820. The “Directorium Cleri” of the diocese for 1907 states that there are in Corsica one bishop and five hundred and ninety-seven priests, professors, directors, and chaplains. There are one vicar-general, eight titular canons, twenty-nine honorary canons, five archpriests, thirteen parishes of the first class, forty-eight of the second class, and three hundred and thirty-three chapels. Parochial councils, composed of members of the laity, assist the parish priests, since the suppression of the former boards of trustees by the separation of Church and State. In Ajaccio there was, until recently, a diocesan seminary, but the students were dispersed on account of the non-acceptance by Pope Pius X of the so-called “Law of Separation”. At the time it ceased to exist, it had thirty-eight students and ten candidates for the priesthood. Every newly ordained priest is required to present himself yearly for five consecutive years for examination in ecclesiastical sciences before a special committee. The degrees in theology may dispense from several or all of these examinations, but a young priest is never admitted to the parish ministry without having passed an examination of this kind. In Corsica there are numerous charitable and pious brotherhoods, founded in the days of Italian rule. Several of these associations assemble in their own chapels. The churches are usually of the Italian style of architecture and sometimes richly adorned. The Society for the Propagation of the Faith is directed by a diocesan committee instituted February 13, 1859. The St. Vincent de Paul Society has two conferences. An Association for free Catholic schools is supported by the subscriptions of the faithful, who also provide for the needs of Catholic worship. Before the suppression of the religious orders there were in Corsica one house of the Jesuits, six Francis-cans, one Dominican, and five Capuchin monasteries, and one house of the Oblates of Mary. These, as well as the schools of the Christian Brothers and all convent schools, have been closed by the Government. There are still six convents of nuns. In consequence of the new laws of France, the Catholic Church in Corsica, a poor country, is confronted with a crisis: the people, habituated to look to the State for the support of public worship, must now adopt new methods and make many sacrifices for the maintenance of religion.

ALEXANDRE GUASCO

Battle of Naulochus 38 B.C.

2055 years ago this day

On 38 BC, the Second Triunvirate was living a relatively peaceful period: in Rome, Octavian had just married Livia Drusilla, while Marc Antony lived in Athens his last happy days with Octavia, that calmed him and tried to ease relations between him and her beloved brother.
However, the marriage of Octavian meant his divorce from Scribonia, Sextus Pompey´s aunt, and this fact accelerated the breach between them. Sextus, son of Pompey, had occupied Sicily for some years as well as Sardinia and the Peloponnese having been appointed as governor by the Treaty of Misenum in 39 BC. Sicily was the main grain supplier of Rome, and it was the last stronghold of the republican resistance. Sextus was a source of conflict for the Triunvirate, as he often stopped the supply of grain, causing hunger in the capital city of the Empire.
On 38 BC, Octavian started war against Sextus, but the campaign was a disaster and had to call back the boats due to bad weather. Octavian called Lepidus and Antony for help, but when Lepidus didn´t show up, Antony returned to the East.
Octavian, seeing himself neglected by the other triunvirs, focused on the construction of a new fleet, leaving in command his great friend Marcus Vipsanius Agrippa, that had just arrived from Gaul where he had obtained great military success. Agrippa, grand strategist and great as field commander, built an inner harbor, Portus Iulius, that connected Lake Avernus and Lake Lucrinus and this to the sea. This port could´t be seen from the sea, which was frequently sailed by Sextus´ ships, and was used secretly to train men in naval special warfare. They could experiment with a new weapon invented by Agrippa himself, the harpax, that improved the traditional corvus.
Octavian joined him, leaving Maecenas in charge of Rome and Italy, even though he didn´t hold public office. He called again for help of the other triunvirs. Antony, thanks to the intervention of Octavia, sent 120 ships to Tarentum in exchange for 20.000 soldiers to be used in his Partian War. Lepidus also sent help, and this way, the Triunvirate powers were renewed fot 5 more years.
On 36 BC, Octavian, Agrippa and Antony launched a triple attack against Sextus Pompey. Once again, Octavian was near death in the Battle of Taormina, where he was defeated. Agrippa defeated Sextus in the Battle of Mylae, and later, on September 3, in the Battle of Naulochus.
In front of Naulochus promontory, Agrippa met Sextus’ fleet. Both fleets were composed of 300 ships, all with artillery, but Agrippa commanded heavier units, armed with the harpax. Agrippa used his new weapon to great effect, succeeding in blocking the more maneuverable ships of Sextus and, after a long and bloody fight, in defeating his enemy. Agrippa lost three ships, while 28 ships of Sextus were sunk, 17 fled, and the others were burnt or captured.
Octavian made Agrippa consul in 37 BC, an unaffordable office for someone lowly as Agrippa. He was also given numerous properties, and was granted the hand of Caecilia Attica, daughter of Titus Pomponius Atticus, great friend of Cicero.
The Battle of Naulochus is of decisive for the Roman Empire: on one hand, it meant the end of the Republican resistance, and on the other hand it meant the disappearance of Lepidus, leaving the world in the hands of two men: Octavian in the West and Antony in the East.
“But this man, unconquerable by human power, received at this time a heavy blow at the hands of fortune, since the greater part of his fleet was wrecked and scattered in the vicinity of Velia and Cape Palinurus by a violent scirocco. This delayed finishing the war, which, however, was subsequently carried on with shifting and sometimes doubtful fortune.”

The Roman History by C. Velleius Paterculus