At the end of 2009, Prime Minister Silvio Berlusconi announced that 2010 would be the year of reforms in Italy (Il Sole 24 Ore, 26 December 2009). Indeed Mr Berlusconi and the question of institutional reforms have been the crucial elements of Italian political discourse and debate in recent years. However, while much has been said and written about the former, a number of key questions still beg to be answered about the latter. First of all, what reforms are we talking about? Are these a specific package of institutional engineering or are they, rather, an eye-catching and consensus-building yet still diffused set of aspirations? In either case, what vision of twenty-first-century Italy do they reflect or propose? Is there consensus enough – within and across parliamentary coalitions – on what the priorities ought to be and how they should be tackled?

Italy's relationship with Germany has undergone substantial changes over the last 20 years. Since 1989, the two countries, traditional allies and partners in the EU and NATO, have experienced a number of tensions. A crucial problem for Germany lies in its incapacity to accept fully Italy's ambitions to be a leading European power. In domestic terms, the perception of Italy has been heavily overshadowed by the figure of Silvio Berlusconi who has allowed familiar stereotypes to survive and impeded a sober analysis of Italy's changed preferences.

Studies of the Lega Nord (Northern League) have tended either to ignore the existence of earlier movements for regional autonomy in the 1950s – such as the Movimento Autonomista Bergamasco – or, on the contrary, assume continuities between the two movements at the expense of analysis of the significant discontinuities. This article argues that neither approach has been successful in capturing the importance of precursors to leghismo and that a more nuanced analysis is required. Focusing on the Movimento Autonomista Bergamasco (MAB) in its various incarnations between 1947 and 1970, I argue that the Bergamascan autonomists of the post-war period in many ways laid the foundations for Umberto Bossi’s Lega Nord; however, it is historically inaccurate to claim a direct line of continuity between mabismo and leghismo due to the differing contexts in which each movement operated: the critical junctures of the post-war era and post-tangentopoli respectively. What emerges from a closer analysis of the relationship between the two movements, as mabismo evolved into leghismo in the 1980s is a picture of regional autonomism distancing itself from the ideal of national unity and being increasingly drawn to secessionism.

During his long pontificate, John Paul II pursued a wide and carefully articulated policy of canonisations whose aim was to underwrite his magisterium by presenting hagiographical models that would convey well-defined pastoral teaching and contain both ecclesiastical and ecclesiological messages for the faithful. The high number of Italians declared blessed and/or made saints analysed in the present article is proof of the special interest the Pope showed in Italy and specifically in the sanctity of the country. The high concentration of beatifications and canonisations of hagiographical figures from Italy can be explained only in part by the canonical system, which regulates the process of canonisation and which makes it easier to open and support a cause, above all from a financial point of view, if the pressure group behind the candidate for sainthood is located near the Vatican. More precisely, what emerges is both the attempt to create a specific public image of Italy as a nation which has been a historic stronghold of Catholicism and is still capable of reacting to secularisation, and the objective of laying down more effective guidelines and robust directives for civil society. In other words, by proposing Italian hagiographical models, John Paul II was striving to mould Italy's national identity in a Christian form, conferring on the country the role of model for other European states.

This paper provides an empirical analysis of the result of the referendum on constitutional reform held in Italy on 4 December 2016. The votes against (59.1%) won by a significant margin, with an unexpectedly high turnout at the polls and more than 33 million citizens voting. Using as a point of departure the polls carried out prior to and following the referendum, in which Italians said they were essentially in favour of the reform proposed by the prime minister, the essay focuses on the mistakes made by Matteo Renzi that discouraged Italians from voting Yes. These touch on all aspects of the referendum: 1) the parliamentary process, 2) its combination with electoral law, 3) institutional communication, and 4) his political analysis and strategic approach. The final section evaluates the effects of the referendum result on the Italian political system, emphasising the setback to reformism and the strengthening of the anti-system parties that support leaving the Euro (in particular the Movimento 5 Stelle).

Set in contemporary Palermo, Emma Dante's Via Castellana Bandiera (2013) offers a powerful exploration of the South as a site of cultural contact, interaction and confrontation by focusing on a western-like showdown between two women whose lives are differently marked by mobility and migration. In Dante's film, the simultaneous articulation of queerness and southernness is a way to queer the traditional image of the frontier and to offer an evocative elaboration on how identities are constructed, mobilised and played off against each other in the neoliberal context.

This article explores the practical, ethical, and epistemological issues which arise when carrying out and sharing research in contexts of Italian migration, highlighting how greater reflexivity on our own geographic and historical location as researchers can productively inform and shape our understanding of sites of contact, exchange and confrontation in relation to contemporary Italy. Specifically, we write as researchers informed by ethnographic theories and practices, and who through our research have engaged in emplaced and embodied cultural encounters in sites which are identifiable as both transcultural and Italian. Drawing on vignettes from research in Italy and the UK, the article highlights some of the particular contradictions, opportunities and responsibilities generated by our respective positions. We address how our positionings as white, English and female scholars located within nationally-defined Italian Studies structures have raised pertinent questions of power, privilege and voice, as we place our own biographies and bodies, themselves shaped by specific colonial, national and local histories, into critical dialogue with those on and with whom we research. Through a discussion of these ‘irresolvable tensions’ of our research, we seek to practically engage with the broader imperative of finding new ways of studying and writing culture.

On 3 February 2018, in the town of Macerata, an Italian citizen with far-right sympathies deliberately fired several shots from his car at nine African immigrants, injuring six. The article argues that this shooting can be considered an act of lone-actor terrorism, an anomaly in the Italian context. Based on the social science literature on this subject, the paper analyses the profile of the shooter and the dynamics of the attack. Moreover, adopting a relational perspective to radicalisation, it examines the attacker's interactions: on the one hand, he was in contact with different political organisations that could represent ‘echo chambers’ for the tacit validation or even the justification and amplification of radical beliefs, including on the relation between immigration and security; on the other hand, he was not subject to their discipline and social control. This peripheral social position helps explain this case of lone-actor terrorism, in a national context where far-right mobilisation and violence have historically assumed collective forms.

The purpose of this essay is to analyse the eugenic pacifism of Giuseppe Sergi, one of Italy's most important anthropologists working at the turn of the nineteenth and twentieth centuries. Sergi's eugenic proposal, while accepting the long-contested idea of Weismann's germ plasm theory, preserves Lamarck's theory of the conditioning effect of the environment through the cautious use of Gregor Mendel's theory of recessiveness. Sergi, co-founder of the eugenic movement in Italy, thus affirmed the ‘salvific’ power of an upbringing that would assume the task of carrying forward to future generations the recessiveness of traits of violence, which would thereby assure humankind a prosperous future guaranteed by ‘competition between the races’, a competition that would no longer be on the battlefield but in the fields of industry, art and science.

This article examines how Fascism’s economic autarky impacted on church construction in the late 1930s. The shortage of copper in Italy due to sanctions imposed by the League of Nations and the ensuing Italian policy of self-sufficiency led to the installation of loudspeakers instead of bells in newly erected churches. The amplified sound of recordings and of tubular bells could be heard from far greater distances than that of traditional bells. Although these technologies disregarded the Catholic Church’s directives on utilising modern technical equipment in liturgy, their use was tolerated because of the economic circumstances. Indeed, some clergy endorsed these sound systems as a means of modernising the Church and as an act of patriotism. The practice, however, risked conflating ecclesiastical and Fascist broadcasts since the use of loudspeakers for political propaganda was widespread. In one case, the Fascist anthem Giovinezza was played regularly from a church belfry: after the war, furious citizens destroyed this audio system. The decision by dioceses as to whether to adopt technological alternatives to bells exposed the conflicting positions within the Church towards both modernity and the Regime.

This article analyses the parallels between the role played by the Church, first during the Crisis of the Liberal State in the early twentieth century and then during the transition from the Christian Democratic regime to the ‘bi-polar’ Second Republic more than 70 years later. It explores both the particular, contingent forces at work in each, and the underlying explanations as to why the Church was able to successfully exploit these two processes of transition in the political history of Italy to its advantage. It concludes by arguing that the experience of these two crises demonstrates that the Church is not only a powerful force in Italian civil society but also effectively ‘a state within a state’ in relation to the functioning of Italy's political structures.

Tony Gentile is a professional press photographer. The shot he took of Giovanni Falcone and Paolo Borsellino shortly before they were murdered by the mafia in 1992 has become one of the most widespread vehicles of public memory of the two heroic magistrates. Here he is interviewed by John Dickie about how he came to take the picture, and how it became so famous.

This article explores the ways in which Silvio Berlusconi might figure in collective memory. It approaches this from a number of angles. First, consideration is given to the way political figures of the past have resonated culturally and the role of institutions including the mass media in this. Second, Berlusconi's own efforts to situate himself in relation to a shared past are explored, with reference to the place of three nostalgic appeals that figured with varying intensity at different points in his career. Third, Berlusconian aesthetics are investigated to explore the relative roles of kitsch and glamour. It is shown that kitsch gained the upper hand and that this also manifested itself in the monarchical aspects that his personality cult took on. Finally, Berlusconi is considered as a possible subject for a biopic and a discussion is offered of the way his life and career might be presented in different variants of this genre. Overall, it is suggested that expectations that he will be damned by history fail to take account both of the way he imposed himself on the collective consciousness and of the generic requirements of the mass media.