With the passage of the Viceregno under the control of the Habsburgs in 1707, cultural and artistic exchanges between Naples and Vienna intensified. Sources related to the makeup of the Cappella Reale show two significant trends: the growth of the string section and the introduction and increasing relevance of wind instruments. New documents record the early career in Naples of Francesco Geminiani in connection with the beginnings of the operatic season at the Teatro de’ Fiorentini, where the virtuoso is employed as first violin. Following the outset of the War of the Spanish Succession, Neapolitan musicians were summoned to the Real Capilla of Barcelona, the splendid music chapel established by Archduke Charles of Habsburg to assert his claims to the Spanish throne. When Charles became emperor in 1711 some of these musicians joined the Imperial Chapel in Vienna. The lists of personnel of the Hofmusikkapelle show that a number of virtuosi from Naples formed the core of the string section and contributed to the cosmopolitanism of that ensemble. The prestige of the Neapolitan string school is confirmed by the appointment of Giovanni Antonio Piani, who moved from Paris to Vienna in 1721, at the helm of the Imperial Chapel.

States make decisions to allocate resilience to (or withhold resilience from) stakeholders across these networked interests through the lens of the state’s own vulnerability and resilience needs. We have revealed how the state’s “other-regarding” responsibility to govern in the “collective interest” – allocating resilience to shore up particular (competing) individual, aggregated and/or institutional claims – and the state’s own “self-regarding” need to shore up its resilience vis-à-vis citizens, markets, and society – interact to produce and provoke state responses to squatting. Finally, because Resilient Property analyses seek to explore as much as possible of the “problem space,” we have looked beyond the horizontal scale of national legislation or litigation to investigate how multi-scalar states craft complex solutions to complex problems. This includes tailoring responses to the specific needs and priorities, pressures and strains, commitments and constraints, that come to fore at the local, regional, national or supra-national level. Multilayered responses to squatting allow scope for normative hybridity within state responses to “wicked” property problems, in ways that can support systemic equilibrium. In the first part of this chapter, we reflect on three types of state responses to squatting: (1) property/private law responses; (2) criminal justice/law-and-order responses; and (3) responses deploying other administrative functions of the state. We consider how state responses reflect alignments between state self-interest and selected aspects of the state’s other-regarding responsibilities; and how they contribute (or not) to restoring equilibrium and shoring up the authority and legitimacy of the state in moments of crisis. These national-jurisdiction level legal responses are embedded within a polycentric, multimodal, and multi-scalar matrix. In the second part of the chapter, we examine two city-level case studies: New York City and Barcelona – to reflect on moments in which local- or city-level responses were key to restoring equilibrium, or triggering tipping-points for change.

This essay holds that there is room in Duns Scotus’s thought not only for things related to one another by a relation of dependence but also for analogous concepts, namely concepts that capture those real relations in the way they represent things in the world. Duns Scotus’s statements on the analogy of being, however, are fragmentary. They were reworked into a coherent theory by three Franciscans in Barcelona during the 1320s, namely, Aufredo Gonteri, Peter of Navarre, and Peter Thomae, who proposed three different ways to balance the analogy of being with the rival thesis of univocity and offered an early example of how Duns Scotus’s thought could be developed in different directions.

From a numerical perspective, ecclesiastical court activity in Catalonia aligns well with the Italian evidence. What distinguishes pastoral intervention is the abundance of surviving visitation registers. Beginning soon after 1300, diocesan prelates toured their parishes and had juries of clergy and laymen respond to questionnaires itemizing sinful behavior. Against Northern convention, they did not probe into mere episodes of intercourse and concentrated on sustained sexual partnerships like concubinage. Disciplinary measures were usually of a spiritual kind and depended for implementation on voluntary submission or neighborhood pressure. Two levels of excommunication could be inflicted on those unwilling to adjust their domestic situation to canonical demands. If absolution was granted, the commutation of penances into monetary payment only applied as elsewhere in the South to laity living under the bishop’s secular lordship. Adherence to the injunctions of visiting clerics appears to have been lackluster, unless hearsay about the impediments of consanguinity and affinity triggered judicial scrutiny, created demand for papal dispensations, or necessitated their formal execution.

Gentrification has become a widespread form of urban transformation during the last decades. While gentrification has been vastly theorised and studied from the point of view of its economic, sociological, cultural or geographical underpinnings, the psychosocial implications of gentrification have been seldom explored. In this chapter, we argue that changing senses of place implicated in gentrification processes can be interpreted not as a mere, even less neutral, effect of capitalist logics of creative destruction of the city, but as one of its main subjective catalysers. Based on the empirical analysis of a study conducted in the neighbourhood of Gràcia (Barcelona, Spain), we discuss the symbolic mechanisms that renew senses of place, transforming them while re-creating them, to channel, re-produce and capture place-based profitable value, i.e. the creative destruction of senses of place. The study advances empirically based knowledge on the ‘semiocapitalist’ processes that reshape sense of place by capitalising on place-related meanings, affect, desire and identification with the urban symbolic environment.

For over a century, flamenco has been closely associated with productions of Carmen around the world. Bizet’s gypsy protagonist is often depicted as a flamenco performer while it has become commonplace to perceive aspects of flamenco in Bizet’s score. Yet this nexus only developed gradually during the first three decades of the opera’s existence. Bizet was largely unfamiliar with flamenco and composed Carmen while flamenco as we recognise it today was still coalescing in Spain, especially in the flamenco-orientated cafés cantantes of Seville and Madrid. During the Belle Époque the rise of flamenco and its global recognition occurred almost in tandem with Carmen’s establishment in the international operatic repertory. French and Spanish opera singers of this period, from Emma Calvé to Elena Fons and Maria Gay, sought hispanic authenticity for their Carmens by drawing on the Spanish entertainment cultures of Seville, Granada and even Barcelona. The tripartite structure of this chapter employs the conceit of offering different perspectives on the intersection of Carmen and flamenco in the Belle Époque loosely framed around the basic elements of the artform: toque y palos, baile and cante.

Charles Baudelaire’s notion of the flaneur – a figure who mingles with crowds and street scenes but also observes and documents the sights from a distance – captures well the early life of John Kennedy Toole and the character of Ignatius Reilly at the center of his famous novel. Ignatius is modeled upon a colleague of Toole’s at a small college in Lafayette, Louisiana, a scholar of Medieval culture and history who came from New Orleans. It also traces the novel’s publication history and extraordinary success in the Spanish-speaking world, as well as the tragic end to young novelist’s life by suicide.